
Class _._ 

Book__ 



Copyright^?. 



COPYRIGHT DEPOSIT. 



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rsk-sss^er. 



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NUMBERS 
6 LETTERS 

or the THIRTY-TWO 
PATHS of WISDOM 

By 
Margaret B. Peeke 



<fi 



Author's Portrait, and Chart 



Be Ettxe ^fctttott 



Broadway Publishing Company 
835 Broadway, New York 






LIBRARY of CONGRESS 
Two Coaiss Received 

0£C 31 1908 

CLASS CA XXc. kq. I 
COPY 0. 






Copyright. 1908. 

BY 

E. C. B. PEEKE 



All Rights Reserved 



DEDICATION 
to 
Dr. Gerard Encausse, President of 
the Supreme Council of the Martinist 
Order, whose centre is Paris, France, 
and zvhose circumference is the World, 
this little book is respectfully dedi- 
cated by 

The Author. 



FOREWORD. 

Dear Friends: 

It is with mingled awe, timidity 
and appreciation that the pen of 
my beloved teacher and friend, 
Margaret Bloodgood Peeke, is 
taken up where she left it at mid- 
night, November 2, 1908, to indite 
the foreword to this valuable posth- 
umous work. 

Born April 8, 1838, like all in 
Aries, she has throughout her three 
score years and ten blazed the way 
with courage and cheer for others 
less gifted. During years of lead- 
ings at home and in Persia, the 
Holyland, Egypt, Patmos, Madeira, 
and wherever learned mystics were 
to be encountered, she lavishly and 
esoterically gave of the rich harvest 
that she thus garnered to those less 
fortunate who hungered and thirst- 
ed for it. Yet like many famous 
forerunners, as she stood upon the 



FOREWORD 

threshold of the promised land she 
was denied the personal privilege 
of completing all the written 
words that she had in mind. 

As initiates we knoiv that her 
progression from our sight means 
for her life immortal, but that she 
is with us in spirit and in truth we 
cannot doubt, and in her beloved 
son 9 E. C. B. Peeke, she has a 
chosen representative zvho is car- 
rying out the instructions given to 
him during her last precious days 
on earth. 

Behind the production of this 
volume on "Numbers and Letters, 
or the Thirty-two Paths of Wis- 
dom," there is therefore a beautiful 
spirit of co-operation, and its ap- 
pearance, just at this time, will 
bring joy to her host of friends. 

As "Bom of Flame" ivas her 
entering zvedge, and "Zenia the 
Vestal" her heart's story, this tome 
and those to follow will accentuate 
the living power of the Masters. 

As a teacher of Hermetic phil- 
osophy Margaret Peeke was unsur- 
passed. Her joy was to interpret, 



FOREWORD 

not to mystify. She was rooted 
and grounded in Bible knowledge 
and nothing shook her faith in its 
teachings. In them she lived and 
moved and had her being. "Be- 
cause he hath set his love upon me, 
therefore will I deliver him; I will 
set him on high because he hath 
known my name/' from her favor- 
ite XCI Psalm, were to her living 
words of daily strength and joy. 

As Inspectress General in Amer- 
ica of the Martinist Order of 
France, she did a voluminous work. 
She was also an ardent Behaie, a 
member of the Rose Cross Martin- 
ist fraternity, and the treasurer of 
the Light of France Hermetic So- 
ciety of France. 

In her oivn dear words we give 
"The greetings of universal peace 
to those zvho love the law of use 
and seek after truth and knozvl- 
edge. To them shall all things 
come, even powers and dominion 
and light; for nothing that thought 
shall grasp or the human mind con- 
ceive is impossible. Love and light 
are the birthright of the human 



in 



FOREWORD 

race and free to all. The echo of 
good words once spoken vibrate in 
space to all eternity. The portals 
of the temples are open. Enter 
thou in." 

Lovingly, In Memoriam, 

GRACE CAREW SHELDON. 

No. 108 Richmond Avenue, Buf- 
falo, N. Y '., November 23, 1908. 



IV 



DESCRIPTION OF COVER DE- 
SIGN. 

from mather's "the key of solomon 

THE KING." 

(Editor's note of Figure I.) 
The Mystical Figure of Solomon. 
This is only given in two MSS., Lans- 
downe, 1202- 1203. It was given in Levi 
in his "Dogme et Rituel de la Haute 
Magic," and by Tycho Brahe in his 
"Calendarium Naturale Magicum," but 
in each instance without the Hebrew 
Words and letters, probably because 
these were so mangled by illiterate tran- 
scribers as to be unrecognizable. Af- 
ter much labor and study of the Figure 
1, I believe the words in the body of 
the symbol to be intended for the Ten 
Sephiroth arranged in the form of the 
Tree of Life, with the Name of Solo- 
mon to the right, and to the left; while 
the surrounding characters are intended 
for the twenty-two letters of the He- 
brew Alphabet. I have therefor thus 
restored them. This Figure forms in 
each instance the frontpiece of the 
MSS. referred to. 



CONTENTS. 

CHAPTER I page 

The Worlds I 

CHAPTER II. 
The Triads and Ten Sephiroths 12 

CHAPTER III. 
Numbers 20 

CHAPTER IV. 
Numbers — Continued 39 

CHAPTER V. 
Numbers — Continued 56 

CHAPTER VI. 
Hebrew Letters 79 

CHAPTER VII. 

Letters— Continued 88 

CHAPTER VIII. 
Letters — Continued 93 

CHAPTER IX. 
Letters — Continued 109 

CHAPTER X. 
Second Septenary 121 

CHAPTER XL 
Second Septenary — Continued 135 



CONTENTS. 

CHAPTER XII. page 

Third Septenary 150 

CHAPTER XIII. 
Third Septenary — Continued 164 

CHAPTER XIV. 
The Chart 174 

CHAPTER XV. 
Chart — Continued. Canals 181 

CHAPTER XVI. 
Finale 187 



PROLOGUE. 

"In the beginning God created the 
Heavens and the Earth." — Genesis I:i. 

"In the beginning was the Word 
(or Logos), and the Logos or Word 
was with God, and the Word was 
God. 

The same was in the beginning with 
God. 

All things were made by him; and 
without him was not anything made 
that was made. 

In him was life, and the life was 
the light of men. 

And the light shineth in darkness, 
and the darkness comprehended it not. 

That was the true light that lighteth 
every man that cometh into this world. 

He was in the world, and the world 
was made by him, and the world knew 
him not. 

He came unto his own, and his own 
received him not. 

But as many as received him, to them 
gave he power to become the sons of 



PROLOGUE 

God, even to them that believe on his 
name. 

Which were born not of blood, nor 
of the will of the flesh, nor of the will 
of man, but of God. 

And the Word was made flesh, and 
dwelt among us (and we beheld his 
glory, the glory as of the only begot- 
ten of the Father) full of grace and 
truth."— John 1:1—15. 

The same Word is spoken of by 
Paul, writing to the Collossians : 

"For by Him were all things created 
that are in heaven and that are in earth, 
visible and invisible, whether they are 
thrones, principalities, or powers : all 
things were created by Him, and for 
Him." 

St. John writing to the different de- 
grees of initiates of the Ancient Mys- 
teries, says, in his first Epistle : 

"That which was from the begin- 
ning, which we have heard, which we 
have seen with our eyes, which we 
have looked upon, and our hands have 
handled of the Word of Life." 

And in the closing of all the prophe- 
cies of the Old and New Testaments, 
the same John sums them up in Reve- 



PROLOGUE 

lation, "And His Name is called the 
Word of God." 

In this Word are all the mysteries of 
NUMBERS. The Absolute Unity that 
the Word represents; the three men- 
tioned in I John 5 :J, as belonging to 
the World of Emanation, and which are 
in perfect agreement with the three on 
Earth, and in each World, Their har- 
mony is reflected from higher to lower 
by the three, who always manifest the 
Unity from which the Triad depends. 

The beginning, spoken of in Genesis, 
was not the beginning spoken of in 
John, for the Word or Light had not 
then been manifested, but dwelt in God 
the Father and was One with Him. 
When the command went forth, "Let 
there be Light," it should read, "Let 
Light be manifested." 

For then was the Word manifested, 
and this Word contains in its Light the 
creative energy, which should after- 
wards usher Worlds into existence. 
This beginning, with which our Bible 
opens, refers to a World and a time, 
unthinkable, and unknowable, when the 
Logos and all creative things were hid- 
den in the bosom of Unity, 



111 



PROLOGUE 

From this time, Numbers, or the Ten 
Principles of the Sephiroth emanating 
from Unity, began to be made known. 
Their law of action, inherent in the na- 
ture of being, began to take effect in 
all that should be created. From high- 
est Archangel to lowest human being, 
these Principles are implanted, and ac- 
cording to the perfection of the being 
are they manifested in order. These 
farthest removed from Absolute 
Unity were less capable of receiving 
the Light than those who dwelt in the 
Highest" World. As David said : "God 
made known his ways (or Laws) unto 
Moses, His acts unto the children of 
Israel." 

"By his ways" are meant the Ten 
Laws or the Ten Principles of the 
Sephiroth, of which the children of 
Israel, knew comparatively little, but 
they saw the result of their actions in 
the works which Moses performed, 
which were called miracles. This is 
the meaning of the expression: "The 
fulfillment of the Law." 

"Blessed is the man that delighteth in 
the Law of the Lord, and in that Law 
doethhe meditate day and night." 



TROLOGUE 

The old Egyptians prior to the time 
of Moses taught these Principles in 
their worship of Osiris and Isis, whom 
they regarded as the Rulers of both 
Worlds : Osiris or the Sun that rules 
by day, and Isis or the Moon that rules 
by night, the Rulers of Light and dark- 
ness, the visible and invisible King- 
doms. This is why Isis is always repre- 
sented by the crescent of the Moon 
upon her head, into which the full 
orbed Sun finds his place, making a per- 
fect Unity, which represents the great 
Principle of Bi-Unity, or the Two made 
one. 

Eckarthausen, a most learned Cabal- 
ist of the last century, said : "The end 
of this study of Numbers, and Letters, 
is to regain the intimate union with the 
original Light of Unity, whereby man 
can recover his lost powers by under- 
standing the Ten Numbers or Principles 
of Being. All sciences, all knowledge, 
can only be found by man becoming 
united with God or Unity. Repose, 
tranquility, and content of self is the 
first step towards this higher wisdom. 
We must follow the road daily, never 
turning to the right or left. This 



PROLOGUE 

Eternal Science consists in seven 
things. First, of the interior of nature. 
Second, of the relation of the Material 
World to the Spiritual World. Third, 
of the forces of the soul, unknown to 
most men. Fourth, of man's relation 
to Superior Beings. Fifth, of the in- 
fluences of these forces upon nature, 
and of nature's law upon man. Sixth, 
of the separation of the soul from the 
body during life. Seventh, of the rela- 
tion of the living to the dead (so- 
called). 

In the opening sentence of the Old 
Testament, we find the first indication 
of the creation of the world, which 
afterward we find in John's Gospel 
(Epistle) and Revelation. Here we 
find an unfolding of the Mysteries and 
are directed by John to the study of 
Numbers. 



vi 



CHAPTER FIRST. 

THE WORLDS. 

As man lost all, by eating of the fruit 
of the tree of knowledge in the Garden 
of Eden, and wandered farther away 
from his original centre in the Paradise 
created for him, so must he retrace his 
way by the same path, until he has 
tasted of the fruit of the tree of wis- 
dom, that grows in the centre of the 
Paradise of God. 

Starting from Unity, the complete 
round of these steps must be taken be- 
fore the soul can regain Unity. 

From the highest vibrfl >n of the 
World of Emanation, to he lowest 
atom of the Factive Wj: ...1, there is 
established an eternal and changeable 
relation, due either to reflection or in- 
timate connection. The Principles rep- 
resented by Numbers, are the centres 
of Reflection; and the Hebrew Letters, 



NUMBERS 

with their relationship to each other, 
and to Numbers, form the connecting 
links. There are Ten Numbers and 
Twenty-two Letters. These together 
form the "Thirty-two Paths of Wis- 
dom." 

God sends every individual by His 
Law of self-development to this world 
for a purpose, but only to a few is 
delegated a particular mission for the 
world. Pythagoras at the end of his 
life, if asked what had been his object, 
would have replied : "To have mastered 
the wisdom of Greece; to have wan- 
dered in the Temples of Egypt for 
twenty-two years, knocking at their 
doors for initiation, finding at the end' 
of that time wisdom never discovered 
in Greece, and then returning to estab 
lish the wonderful Samothracian Mys- 
teries." 

Instead of this we find to-day th? 5 : 
the Samothracian Mysteries are for- 
gotten, their Temples destroyed, Samo- 
thrace but a name, and Pythagoras im- 
mortal through the Eternal Law of 
Numbers which he revealed. 

At the present day this knowledge is 
known only in fragments which have 



AND LETTERS 

come down to us. The true science of 
Numbers has never been changed, has 
never failed to prove its Divine origin, 
in its perpetual adaptation to the Laws 
of all Worlds, Religions, Races and In- 
dividuals. From the stars hung in 
space, and swinging in their orbits by 
this Law, to the Name given a new- 
born child, we find the different mani- 
festations of one unfailing Law. 

When Pythagoras taught the music 
of the spheres, he was speaking of the 
Law of Numbers. Hung from a cen- 
tral force or Sun, at distances regu- 
lated by this Law, and according to the 
harmony of tones and colors, these 
enormous Worlds moved through the 
Ages, as they have done from the be- 

-ginning, "When the morning stars sang 
together and all the Sons of God shout- 
ed with joy." It was a lack of this 

'.'knowledge on the part of Adam that 
led to his downfall and ruin; it was the 
wrong use of these Laws that brought 
about the destruction of Atlantis. Hy- 
perborea, and Lamuria no doubt owe 
their extinction to some infraction of 
these universal Laws. 
To begin the study of Numbers at 



NUMBERS 

the foundation, we must know the 
Worlds to w r hich each belongs; the 
centres that govern these Worlds; the 
law of their emanation, and the inhab- 
itants they contain. 

These Worlds are not enclosed with- 
in each other, but are distinguished 
from each other by the law of vibra- 
tion, by which they are connected, or 
separated. They each have a Name, a 
Ruler, a Law of operation, and inhab- 
itants, who act under the Law of the 
World they inhabit. 

By the Law of Vibration, all Worlds 
act at the same time, yet never infringe 
upon each other. While they may blend, 
it is according to rythmical rules, and 
as in music and color, they produce per- 
fect harmony. In the brilliant rainbow 
that spans the sky, the three primal col- 
ors, though distinct, mingle in one har- 
monious whole, and as in music, the 
first, third, and fifth note must have 
their fixed places ; so, these Worlds fol- 
low the same Law as do the three 
primal colors after their emanation 
from Kether or Aziluth. 

The names of the Four Worlds are : 
Aziluth, or the World of Emanation; 



AND LETTERS 

Briah, or the World of Creation; Jet- 
sirah, or the World of Formation; 
Asia, or the Factive World. 

Aziluth is the World of most rapid 
vibrations, the incomprehensible, un- 
knowable World of Light. It is the 
World of radiation, from whose rays 
issue all that is manifested in the Uni- 
verse. Its vibrations penetrate all other 
Worlds and represent the power or 
centre of the Universe. Its ruling cen- 
tre is Kether reflecting the Light from 
Ain-Soph or No-Thing. 

The vibrations of the World of 
Emanation are white Light. The White 
Light afterward becomes separated into 
prismatic colors, as it touches lower 
Realms of Creation, or centres. Its 
Hebrew name by which its Ruler is 
known and called, is "Ehieh." Its first 
manifestation is the Adonai, who later 
is seen in different manifestations of his 
nature, in the other Divine Sephiroths. 
It is only, however, in those that are 
in direct communication with the 
Adonai, and are centres of the different 
Worlds that this is shown. Here we 
find the characteristics of the Adonai 
in the Divine World. The other 



NUMBERS 

Sephiroths of the right and left pillars 
of each centre form the Triads of the 
World. The Second World is known 
as Briah, whose Ruler is the Logos, 
the Creator of all things. He is another 
phase of the Adonai, and the Hebrew 
name by which he is known and called 
is "Elohim." The name of his centre or 
dwelling place is called Tipheroth, or 
Beauty. Being farther removed from 
the Ain-Soph or Kether, the vibra- 
tions of this World are less rapid than 
Aziluth, and correspond to the highest 
power of Spiritual Being. 

All that assist the Logos in His Cre- 
ation dwell in Briah; they never leave 
it, and those who have ever worn ma- 
terial bodies, with the exception of the 
Divine Son, and a few chosen for a 
particular mission, like John the Bap- 
tist, can never enter it. Of John the 
Baptist it was said : 

"He was sent by God to bear wit- 
ness. " 

Only Messianic characters can ever 
hope to obtain vibrations rapid enough 
to dwell within its Light. 

It is in Briah that the White Light 
becomes separated and forms the three 



AND LETTERS 

primary colors. These colors are rep- 
resented in the World of Creation by 
red, the color of the Logos, represent- 
ing suffering. We find this in the an- 
cient Prophet, who said: 

"Who is this that cometh from Edom, 
with dyed garments from Bozrah? 
wherefore art thou red in thy apparel." 
Numbers 19:2; Nahum 2:3 and Reve- 
lation 6:4. This shows plainly that red 
belongs to the Logos, and tinctures 
every soul that will be given a material 
body, with the same color, and makes it 
a partaker of the suffering of the Di- 
vine Son. 

In the works of the best Occultists, 
it is taught that all things were created 
from a blood red chaos, which undoubt- 
edly refers to the World of Creation, 
and the color that belongs to it. 

The next Divine Centre, in direct 
communication with Adonai is Jetsirah, 
whose Ruler is the Christ. The name 
of the Centre, or World, is Jesod, or 
the Foundation. The Hebrew Name by 
which we can come into communication 
with it is Shadai. It is plainly to be 
seen that in all after references, to 
Christ as the Son or descendant of 



NUMBERS 

Jesse, it has apparent connection with 
the name given to the Foundation 
(Jesod) and subsequently transformed 
into the word Jesus. 

The Christ was the foundation stone 
of the Universe and begins His active 
work in the Ninth Sephiroth, the World 
of Foundation. The Nine showing that 
the Three Worlds were subjugated, and 
would become Eternally His Kingdom. 

The color of the Christ World is 
taken from His Glory (the Son of 
Righteousness) and is the second of the 
three primal colors, into which the 
white ray was divided. This gives the 
color yellow, and shows the reason why 
the Church of Rome selected White and 
Yellow as the color for their standard. 

The inhabitants of Jesod are souls 
destined to go forth and dwell upon 
Earth and be clothed with shells, or 
bodies, and gradually to return to the 
World of Formation from whence they 
came. The original Archetype forever 
remains in the Archetypal World, but 
becomes embodied in different qualities 
of vesture until we now find Him hav- 
ing an Ethereal form. 

The last Divine Centre is the Tenth 



8 



AND LETTERS 

Sephiroth and is called Malcoth, or the 
Kingdom, and is known as Asia, the 
Factive or Material World. Its Ruler 
is Jesus Christ, and the Hebrew title 
that brings a response from it is the 
Adonai, that we found in the first 
Sephiroth. 

Here we find a return of the Divine 
activity, from the unmanifcsted Unity, 
with Adonai partially revealed to Mal- 
cuth through the Four Centres. Here 
Jesus Christ with His Divine human 
nature comes into this Material World, 
to unite fallen man with his source. 

While Malcuth is in direct connec- 
tion with Jesod, as the Christ, and the 
Tipheroth as the Logos, He here in 
Malcuth submerges Himself in hu- 
manity, and permits Himself to be 
veiled in a vesture of flesh, laying aside 
His garment of Light, and concealing 
the Glory of His higher estates, as Cen- 
tres of the Creative, and Formative 
Worlds. 

Asia, or the Material World, has de- 
scended so far from the higher vibra- 
tions of the Divine Centres, that it is 
subject to a continual conflict between 
good and evil, Light and Darkness. 



NUMBERS 

There is no hope of unifying its vibra- 
tions, unless a Mediator be found who 
has both natures in One, hence has 
arisen the well founded faith in a God- 
man, as the only Saviour for the race. 

It is in this Factive World that man 
is seen entirely separated from His Di- 
vine Feminine, while Jesus Christ in His 
dual nature is outwardly expressed for 
the first +irne in the Number Ten. 

As Jesus Christ represented the man- 
ifested duality, in the One and the 
Cipher, the latter stands for the Divine 
Feminine that exists for all humanity, 
but has hitherto been unknown, though 
she has been expressed in all Religions, 
from the most ancient on record to the 
modern Romish Church. From Isis of 
Egypt to the Virgin Mary, blue has 
been the chosen color of the vestment 
that she has worn. This color gives to 
man the hope of Immortality and is 
used as the great canopy of heaven, of 
which the Psalmist spoke, when he said : 
"When I consider the Heavens the 
work of thy hands." 

And again: "Where wast thou when 
I stretched out the Heavens as a cur- 
tain?" 



10 



AND LETTERS 

The inhabitants of this Material 
World are the physical creatures that 
were conceived in the Archetypal 
World, were brought into Life in the 
Creative World, in a germinal state; 
were given form in the Formative 
World, and clothed with Ethereal bod- 
ies; and in the Factive or Material 
World, as the Cabalist would say, "Fell 
into shells, or physical bodies. ,, 

The inhabitants of this World are all 
in a state of Evolution, or development, 
and according to what has been in- 
volved in the germ, will be the perfec- 
tion to be attained by each creature. 



II 



NUMBERS 



CHAPTER SECOND. 

THE TRIADS AND TEN SEPHIROTHS. 

In the study of the Four Worlds, we 
found Ain-Soph in the World of 
Emanation, as the Centre of the White 
Light, inconceivable, unapproachable, 
and absolutely independent of the Uni- 
verse. This represented by Kether, is 
supported by two of the Sephiroth 
making the First Triad. As Pytha- 
goras taught : "Every Triad is hung 
from a Monad." 

The head of the Triad is the Centre 
of power of each World. The Four 
Divine Centres of the Four Worlds are 
each upheld by two pillars, viz. : 

Kether, Hochmah and Binah are the 
first Triad of the World of Emana- 
tion. 

Chesed, Peched, and Tipheroth form 
the second Triad of the World of Cre- 
ation. 



12 




AND LETTERS 

Netzah, Hod, and Jesod form the 
Third Triad of the World of Forma- 
tion. 

Malcuth, with Netzah and Hod (the 
same pillars that support the Christ 
Kingdom, or World of Formation) 
form the Triad of the Material World. 

The First, Second, and Third Seph- 
iroth, belonging to the nature of Be- 
ing, have their place in the World of 
Emanation, and belong exclusively to 
the domain of Unity. 

The Fourth, Fifth and Sixth Seph- 
iroth belong to the World of Creation. 

The Seventh, Eighth and Ninth 
Sephiroth belong to the World of For- 
mation. 

The Seventh, Eighth and Tenth 
Sephiroth belong to the Material 
World. It must be noticed here that 
there is a singular departure from the 
general Law that governs the preced- 
ing Numbers inasmuch as in all the 
other Triads, each Centre has its own 
pillar for supports, but as this is where 
Christ stepped from the invisible to the 
visible, and became manifest, it is for 
this reason, that the two pillars of the 
Christ Kingdom must be identical, for 



13 



NUMBERS 

the Material World, for one is a re- 
flection of the other. As Christ is the 
Ruler of the Formative World, and un- 
manifested, so Jesus Christ manifested 
in the visible, is the Ruler of the Ma- 
terial World. Both Kingdoms are really 
one. This is evidence of man's relation- 
ship with his Creator and only by his 
union with the manifested Jesus, and 
the invisible Christ can he hope for 
restoration to the Archetypal Being. 

Returning to the Sephiroth, at the be- 
ginning. Kether is upheld by Hochma, 
or Wisdom; and Binah, Love or Mer- 
cy. These are the two balancing pow- 
ers of the Universe. 

If Justice or Wisdom should pre- 
dominate over Mercy or Love the se- 
verity of nature's Laws, of God's 
Eternal Law to man, would make ex- 
istence unbearable. It is the equilib- 
rium, perfectly adjusted and eternal, 
that makes the Universe harmonious in 
its activity. 

The Second Triad with the Logos for 
the Centre, and representing Beauty is, 
strange to say, upheld by Chesed, the 
Fourth Sephiroth, which is the Princi- 
ple of Mercy, and Peched the Fifth 



14 



AND LETTERS 

Sephiroth, the Principle of Fear. These 
two, when perfectly balanced, become 
the Beauty of the Sixth. The Eternal 
Principle, or sense of Fear that is 
found in every created thing, is over- 
come by the knowledge that the Prin- 
ciple of Mercy is forever acting to ob- 
literate it. 

The Third Triad whose Centre is the 
Christ of the Formative World, has on 
its right and left the Seventh, and 
Eighth Sephiroth, and Netzah, or Vic- 
tory, and the Second, Hod or Honor. 
It is through the Christ Principle work- 
ing through the invisible World, that 
Victory comes, and crowns with Honor 
the Victor. Again the two balance 
each other, according to the Victory is 
the Honor, and this is referred to in 
Revelation 17:14; 21:24; 7:12. 

"Blessing, and Glory, and Wisdom 
and thanksgiving, and Honor, be unto 
our God forever and ever." 

It is only when the invisible Kingdom 
of Christ is working toward the Ma- 
terial World, preparing it (the Ma- 
terial World) for Jesus Christ, that the 
Honor, and Victory are made manifest. 

The Kingdom of Malcuth, governed 



IS 



NUMBERS 

by Jesus Christ, God manifested in 
flesh, was the first and last message of 
Jesus when He assumed the form of 
humanity. He did not talk or insist 
upon any faith in creeds, He did not 
establish any churches. He announced 
Himself in His opening sentence : 

"Know ye not, that I must be about 
my Father's business?" 

He did not insist upon the worship of 
the Father, but over and over again, He 
reiterated the words : 

"Seek ye first the Kingdom (Kether), 
or the Father's Kingdom." 

"And my Kingdom is not of this 
World." 

"Thine is the Kingdom, and the 
Power," etc. 

"It is the Father's good pleasure to 
give you the Kingdom." 

"I appoint unto you a Kingdom, as 
my Father has appointed unto me, that 
ye may eat and drink at my table in my 
Kingdom'* 

"For so an entrance shall be minis- 
tered unto you abundantly, into the 
Everlasting Kingdom of our Lord 
Jesus Christ." 

"The Kingdoms of this World are to 



16 



AND LETTERS 

become the Kingdoms of our Lord and 
His Christ and He shall reign forever 
and ever." 

"His Kingdom is an everlasting King- 
dom." 

A careful study of these texts will 
show that the relation of the Material 
World to Jesus Christ is through His 
union with the invisible Christ. 

We shall find that through all ages 
and Worlds it has been the same 
Adonai manifesting different attributes 
of His Divinity that has formed the 
Centres of the different Triads. Jesus 
Christ, in the lowest body of humilia- 
tion, is still in direct connection with 
the unmanifested Adonai. 

When His work in the physical World 
was completed, He took His place at the 
right hand of Unity, and became, not 
only the Adonai, but the Adonai plus 
His experiences as a human being, 
crowned with glory and honor. 

The inhabitants of the different 
Worlds are all under one Law. They 
are governed by the vibrations of the 
ruling centres of their Triads, and ac- 
cording to the increase of these vibra- 
tions do they rise to higher Worlds, 



17 



NUMBERS 

while, as their vibrations decrease in 
strength and rapidity are they attracted 
to the lower Realms. Here is seen the 
form of fallen Adam, until he became 
a mere creature of dust. From this 
condition of dust he must be awak- 
ened, as it is said, by Daniel, "Many 
that sleep in the dust shall awaken." 

It was for this purpose, that Jesus 
Christ came. In Ephesians 5:14, we 
read: "Awake thou that sleepest, and 
arise from the dead, and Christ shall 
give you Light." Jesus Christ on ac- 
count of His descent into the lower 
Worlds, became greater than the Christ, 
or the Logos, or even the Adonai, by 
the fact of the sacrifice of Himself. 

Leaving out the Triadic World of 
Emanation, we have the seven Princi- 
ples still remaining, representing the 
Elohim, or Seven Creative Forces, that 
were in the original counsel of Unity 
until the Logos created the Worlds and 
placed over each of them Elohim. As 
the Ruler of the Earth, Yaveh-Elohim 
was chosen for this purpose. In Gene- 
sis 2:1, we read in the Hebrew: "Yaveh- 
Elohim created man of the dust of the 
earth." 



18 



AND LETTERS 

In the ist chapter of Genesis it is 
said in the Hebrew, "The Elohim cre- 
ated the Heavens and the Earth." 

The inhabitants of the World of 
Emanation are the Cherubim, Sera- 
phim, Principalities, Powers, Arch- 
angels, and some of the higher Intelli- 
gencies. These (with the exception of 
three or four archangels, who have been 
sent on a mission with special messages 
to those living on Earth, as Daniel, 
Jacob, Abraham, and Mary) never 
leave their World. 

The Cherubim are described in the 
visions of Isaiah, and Ezekiel, as 
winged creatures, that go according to 
the Will of God as breathed forth from 
the Centre. These go in pairs joined 
wing to wing. They are sometimes 
called "The spirits of Heaven," and 
were expressed by twice Five or Ten, 
the Number of the Principles. The 
Seraphim are described by Isaiah in his 
vision, Isaiah 6:2: 

"Each of the Seraphim had six 
wings; with twain he covered his face, 
with twain he covered his feet, and with 
twain he did fly, and one cried unto the 



19 



NUMBERS 

other, and said, Holy, Holy is the Lord 
of Hosts." 

When man was driven from the Gar- 
den of Eden, there was placed at the 
East of the Garden, "Cherubim and a 
flaming sword, which turned every way 
to keep the way of the tree of life." 

These creatures were made of the ele- 
ment of fire, and hence could dwell in 
that intense Light that emanates from 
the World of the Sin-Soph. 

Opposed to these Seven Elohim, who 
have their Centres in the Principles rep- 
resented by the Numbers Four to Ten, 
are dark, evil powers spoken of as the 
Seven Spirits of the Abyss, or Mas- 
kim. Parsons in his "New Light from 
the Great Pyramid" says: 

"Although they are in the depths of 
the Earth, their voice resounds on 
heights also; they reside at will in the 
immensity of space, welcome neither in 
Heaven nor in Earth. They are not sub- 
missive to their Lord and Ruler, and 
delight in causing earthquakes, inun- 
dations, and tempests." 

This is quoted from a Chaldean work 
by Ragozin. 

The same reflection of the Seraphim 



20 



AND LETTERS 

and Cherubim that protects the Holy 
Place is found in the mythologies of 
cur lower world and was known and 
described by the Greeks as the Harpies. 

The World of Emanation is also 
called "The World of Archetypes." 

In it is the mental conception of 
everything that should henceforth be 
created. The Triad of the World of 
Creation includes in its upper Realm, 
the Law given afterwards by Moses 
when Creation had been accomplished. 

The Law contains also the Ten Prin- 
ciples which correspond with the Ten 
Numbers or Sephiroth. 

The first three Commandments of the 
Law refer to Unity, or the World of 
Emanation. The next Three Com- 
mandments allude to the World of Cre- 
ation, and reverence due to everything 
brought forth by Creation. By the re- 
membrance of the Seventh day, the 
work of the Elohim is to be honored. 
The parents that have helped the Soul 
to reincarnate in mortal bodies have the 
next place of reverence. 

The Command, "Thou shall not kill," 
refers to the Divine germ planted in 



21 



NUMBERS 

every soul. This is explained by the 
Apostles when they said : 

"Every sin may be forgiven, but the 
sin against the Holy Ghost, which will 
never be forgiven in this World or the 
next" 

The next three Commandments have 
reference to the Formative World, 
where the Divine Feminine is first rec- 
ognized as being separated from the 
soul. The Seventh Commandment is a 
direct law concerning the love that 
should be given to the Divine Feminine 
in man, and should not be given to an 
earthly or physical love. The applica- 
tion of all these Commandments, Num- 
bers or Principles, are combined for 
the Factive or Lower World. 

The Tenth Commandment tells us that 
man must stand alone in his work of 
reintegration, he must not desire, or 
covet, anything outside of himself. 
With the germ of the spirit within him 
once recognized and made conscious to 
him he has all the Universe within him- 
self. The Sun, Moon, and Planets are 
all within him, and through them the 
Elohim will continually work, if he but 
yields himself to their influences. 



22 



AND LETTERS 

As the Hebrews, even to this day will 
not speak aloud the word "Ya-veh," so 
the ancient Mayas, we are told by Plon- 
geon, refuse to count by Tens for the 
same reason. Number Ten represented 
to them the Spirit of the Universe, the 
Infinite One. This they called "La 
Hun," whose name (Lah, All; Hun, 
One) was Unity. Their God "Ku" was 
also too sacred to have its name pro- 
nounced, except with the utmost rever- 
ence, because it was to them the un- 
created soul of the World, and was 
never to be represen.ed under any shape 
or likeness, like the God of the He- 
brews. " The World of orbs then ex- 
isted only in the mind of the Logos, but 
was not made manifest until the Ten 
Principles were established. 

The Law of Archetypes holds to-day, 
as is seen in the fact that every model 
of invention must be clearly defined and 
made perfect in the mind of the in- 
ventor. If one bolt had been misplaced 
or missing in the mind of the Con- 
structor of the Brooklyn Bridge, the 
bridge itself would have failed, because 
this Law of mechanics would have been 
violated. 



23 



NUMBERS 

We read that every blade of grass, 
before it grew, and every creature be- 
fore it existed, was already created in 
the Archetypal World. — Genesis 2:5. 

"These are the generations of the 
Heavens and the Earth when they were 
created, in the days that the Lord God 
made the Earth, and the Heavens, and 
every plant of the field before it was 
in the Earth, and every herb of the field 
before it grew." The World of Forma- 
tion with the Christ for the Centre saw 
these heavenly bodies taking their 
place. The inhabitants of this World 
are different kinds of intelligences per- 
forming God's will from above, and 
serving man, who is below in the Fac- 
tive World, as intermediaries. They 
vary in their degrees of power, by their 
distance from the World of Emanation 
on the one hand, and their attraction 
towards the Lower World on the other. 
This is all regulated by the Law of Vi- 
bration which, when it attains perfect 
equilibrium can assist the Soul in its 
upward march. The inhabitants of this 
World range from the high, spiritual, 
and celestial souls, to those earth bound 
and held in bondage to earthly things. 



24 



AND LETTERS 

The Hebrew name by which each Prin- 
ciple is called into action has a distinct 
meaning. 

Beginning with Kether, or Adonai, we 
find Ehieh means I AM or, the Holiness 
of the power of Unity. It is existence 
with itself. 

In Hochman, we find the Hebrew 
word Yah which is the masculine Je- 
hovah. The Hebrew word for Binah is 
Yah-veh, which is the masculine and 
feminine combined, thus the Pillars that 
support Kether, or Adonai, are the 
masculine and feminine Principles 
which are within itself as yet unmani- 
fested. 

In the Fourth Chesed, or Mercy, we 
find El, meaning the power of Jehovah, 
balanced with Elhoa, the Name (Femi- 
nine and fullness) of El. The name for 
Peched, the Principle for Fear. 

In the Logos, we have the Elohim, 
where the Creator holds the seven 
Principles in His hand as mentioned in 
Rev. 1:16, where He is spoken of as 
holding the seven stars in His right 
hand, the stars representing the Elohim. 
Here the Unity of Kether, or the White 



25 



NUMBERS 

Light, is separated into the seven 
Elohim. 

In the Principle of Victory, Netzah 
is one of the Principles that upholds 
both the Formative and Factive World, 
the name given is Yaveh-Tsaboth. From 
this is derived the Hebrew Shabboth, or 
Sabbath. 

The other pillar, Hod or Honor up- 
holds the two Worlds in the same way 
as Netzah and is given the name 
"Elohim-Tsabboth." Victory takes us 
into the Holy of Holies of Yaveh, and 
Honor, in the same way leads us to the 
Elohim, or, through rays of the White 
Light, to the seven temples inhabited by 
the Elohim. This is referred to by 
Solomon where he said: "Wisdom has 
builded her palaces and hewn out her 
seven pillars." 

The Christ Centre of Jesod, the 
Foundation, has a name by which if 
the vibration is understood, we can 
call it Shaddi, the Almighty. Shaddi 
was the Deity to be worshipped in Fear 
and Yahveh in Love. In Greece to-day 
are found the ruins of Temples erected 
to the God of Fear and of Love. 

Malcuth, or the Kingdom of Jesus 



26 






I 



AND LETTERS 

Christ, the Tenth Principle, where, 
though few are trained to attain the 
state of vibration by which they can 
call Him, they will find the Name that 
responds to this is Adonai, the same as 
in Kether, the Crown. This is what we 
understand by the assertion of Scrip- 
ture : "Many are called, but few are 
chosen." 

Fewer still have the seal placed upon 
their foreheads from among the chosen. 
The perfection of the Sephirothic Law 
has won the admiration of Bible stu- 
dents, from the time of the first reve- 
lation made to man. It is unassailable; 
absolutely perfect, and shows the his- 
tory of Creation, downfall, and restora- 
tion of man. As there are Three 
Worlds, besides the Divine, or the 
World of Emanation, there are Three 
Adams that correspond and belong in 
these three Worlds. Adam Cadmon, 
the ideal or perfected man, waiting in 
the Archetypal World for his perfect 
body to be made up of the prospective 
souls that belong to it. He has never 
left, nor will he ever leave that World, 
but, as each soul is like a cell that be- 
longs to some part of the body, they 



-7 



NUMBERS 

will gradually take their place there 
and shine with perfect equality. Those 
who belong to the feet will have honor 
as much as those who belong to the 
Great Head. The second Adam, known 
as Adam Protoplastus, belongs to the 
Formative World, as Adam Cadmon 
had his place in the Creative World. 
Adam Protoplastus contains in him- 
self, both good and evil souls. When 
the Primal Adam fell to a lower state, 
the good and evil separated, and the 
evil became manifest in Adam Belial, 
who has his domain in the Factive 
World, and there exists to-day under 
the domination of Samael, the serpent 
of death. When man is redeemed from 
this, some parts of Adam Belial may 
find a place in Adam Protoplastus. 



AND LETTERS 



CHAPTER THIRD. 

NUMBERS. 

Figures in the Material World are so 
blended with the Numbers they repre- 
sent, and of which they are symbols, 
that ordinary readers do not stop to 
separate them in their minds. 

Figures are symbols of Numbers. 
Numbers are symbols of Eternal Prin- 
ciples. Principles are unchanging 
qualities that belong to Being. They 
cannot be weakened or strengthened in 
their true nature, but always contain 
their primal essence. 

There are Ten figures or symbols of 
Numbers. There are Ten Numbers or 
symbols of Eternal Principles. There 
are Ten Principles which originally 
were united into One. This One is 
called UNITY, because it contains in 
itself all that has ever been manifested. 

There are Numbers of nature, Num- 



29 



NUMBERS 

bers associated, and belonging to man, 
and Numbers belonging to the Divine 
World. Wherever these act according 
to the Law of the higher, the result is 
successful. They all represent differ- 
ent planes of vibration, and follow the 
same order. 

The Ten Principles contained in 
Unity are considered the Infinite foun- 
dation of all the combination that can 
be formed from them. 

Unity contains all force and is the 
First Cause of all things. Unity con- 
tains Law and order, and no Number 
could exist without it. Whenever Num- 
bers are arranged according to the cor- 
rect method of their progression, they 
are said to be according to Law. Noth- 
ing is produced by Unity, which is not 
in some way related to it, and capable 
of being brought back to it again. 
Hence, everything, even in the Material 
World, can be brought back to Unity, 
because it came forth from it. Unity 
existed before Numbers, because Num- 
bers progress from it. When we speak 
of Unity, no thought of quality enters 
the mind, but that of the ONENESS 
OF BEING. It is like the White Ray. 



30 



AND LETTERS 

In looking at it, we do not think of the 
colors into which it may be divided. 
Thus, when we speak of the mercy of 
the Most High, or, of the Justness of 
the Eternal, or, of the Victory of 
Righteousness, we separate inherent 
qualities, and they stand out before our 
mental vision, without regard to Unity. 
It is only when we have summed up all 
the Principles that exist in the Ten 
Sephiroth, that we can speak of them 
as forming essential Being. All beyond 
the Ten Numbers or Principles are 
compounded of the original Numbers, 
and different combinations of them. 
These combinations are manifold, but 
they can all be reduced back to the origi- 
nal Ten, and from the original Ten to 
Unity. 

Unity itself is indivisible, and 
Eternal; but it sometimes manifests it- 
self by its different qualities, in such a 
way as to appear to have divided itself. 
Unity is absolute Activity. It acts 
without ceasing from Ain-Soph, the 
first Sephiroth, through all the realms 
of being, to the lowest atom of the Ma- 
terial World. Should it cease to act, 
disintegration and death would result. 



3i 



NUMBERS 

Minerals would fall to pieces, because 
the Law of Attraction would cease to 
operate; worlds would dissolve, for the 
same reason, and man and angels would 
perish. It is this action of Unity within 
itself that creates the Law of Vibration 
which is the fundamental Principle of 
the Universe. 

The Greeks, seeing the outer form 
continually changing, but the ceaseless 
activity of life going on, called it by 
the name of Proteus. To-day, this ac- 
tivity manifests itself in youth and the 
vigor of manhood; to-morrow, this 
form has passed away and manifests it- 
self, as in a flower or tree, but every- 
where and always, it is the activity of 
Unity, working from the centre out- 
ward, through the Worlds to the tiniest 
atom. 

In Unity there is perfect harmony, 
and discord can only come from com- 
binations of Principles arranged con- 
trary to the Law. In nature, we find 
the Law of Harmony working through 
the three great Kingdoms, Mineral, 
Vegetable, and Animal. Thus the 
Great Teacher, Pythagoras, took the tri- 
angle, as an object lesson for his pupils 



32 



AND LETTERS 

by which they could learn the Univer- 
sality of the Law. Asserting that 
everything was a Triad hung from a 
Monad, taking the horizontal line, to 
represent the mineral world, he proved 
the unchangeableness of the law of 
structure by the construction and crys- 
tallization of that kingdom. He showed 
that the atoms were built uniformly 
according to the Law of attraction, or 
harmony, and held together by a mag- 
netic force. Then passing to the left 
line running to the apex, he made them 
prove the Law of the Mineral Kingdom 
carried up into the Vegetable. The 
same process of construction, the same 
Law of attraction, the same principle 
of magnetism, was found in the stalk 
of the plant, with the addition of the 
Law of Motion, which the Mineral 
Kingdom failed to possess. The plant 
could not walk from place to place, but 
it could be acted upon by the wind, and 
feel the delight of motion, and what had 
been the acts of the crystallization of 
the mineral, in the plant became the 
avenue of sentient life that should af- 
terwards become the vertebrae in the 
human. 



33 



NUMBERS 

The Third line of the triangle was 
the perfection of the Law of Activity, 
where we find all that we found in the 
Mineral Kingdom in its crystallization, 
in the Vegetable Kingdom; in the cir- 
culatory motion of fluids and air, cor- 
responding to the blood and veins later 
found in man. But here we find added 
qualities beyond Mineral and Vegetable 
in the Will that guides man's motion, 
the intellect that teaches him to know, 
and the organism now developed to a 
perfect state of organic structure. 

Wherever discord and destruction ap- 
pear in nature, or in man, it is because 
these conditions are brought about by 
a misapplication of one or more of 
these great Ten Principles. The remedy 
is in knowing how to bring back to 
Unity harmony through the action of 
the Law. Unity has only two modes of 
progression; the going forth of itself, 
and the return to its Centre. The first 
is called Infinite progression, and the 
second definite progression. The one 
forms straight lines ; the other acts with 
curves. The straight lines are mascu- 
line, and the curved lines are feminine, 
showing that these two Principles have 



34 



always existed. They first became man- 
ifested in motion. 

These general Principles of the char- 
acteristics of Unity and the meaning of 
straight and curved lines so called, and 
the Worlds to which they belong, as 
well as the Principles themselves, must 
all be placed firmly in the mind of the 
student of "The Thirty-two Paths of 
Wisdom." 

Unity is never called a Number. It 
contains in itself all Numbers. When 
these truths concerning Unity are un- 
derstood, we shall also find that every- 
thing that exists, has Number, Weight, 
and Measure. When the Ego knows 
its own Number it will know the Path 
it must take to regain its primal pow- 
ers. Light and force are both inherent 
in Unity, but force results from Light. 

By the Law of Opposites, Unity con- 
tains the possibility of all things. Its 
intense light — darkness. The tree that 
has absorbed the sunlight for a cen- 
tury, after it becomes embedded in the 
earth, goes through various processes, 
but retains through all its stages its in- 
herent principle of light, and gives back 
the sunlight again, when once more 



35 



"M-TT-M-DTTDO 



brought into existence as fuel. It is 
the going forth of the ray of Light 
from Unity, constantly descending to 
lower rays, and changing conditions by 
new combinations, that takes from the 
Material World all that is known as the 
True Light. The day will come when 
the darkness will be driven away, and 
every creative thing find itself united to 
the original ray of Light. It will then 
be One with Unity. It is the power of 
Unity that gives the spark of vitality to 
the centre of created beings, and even 
clothes them with bodies of light. 

Unity is pure spirit, and everything 
outside of this is but different degrees 
of substance until we reach gross mat- 
ter, which is the farthest removed from 
it. Wherever we see a straight line, we 
know it is a symbol of spirit going forth 
from its center; wherever we see a 
curved line, we know it is a symbol of 
passivity, receptivity, substance, or mat- 
ter trying to find Unity. Unity is of 
two kinds, Absolute Unity, independ- 
ent of all Realms, and Relative Unity, 
which is connected with the upper 
Realm, from which it is reflected, and 
this in turn reflects upon the lower 



36 



AND LETTERS 

Realms. It thus has a double relation- 
ship, the higher and the lower. Take 
the Logos for example. It not only 
belongs to Unity, but has come from 
Unity with the full force of Unity act- 
ing upon it through the Adonai. At 
the same time in the work of Creation, 
the Logos becomes related to all that 
shall ever be brought forth by its 
power. 

Unity, therefore, acts in the different 
Worlds according to the distance it is 
removed, whether the Divine, the Hu- 
man, or the Natural. In the highest, 
there is only Spiritual Law; in the 
Creative World the Spiritual Law be- 
comes a Universal Law, while in the 
Factive World in which we live, it acts 
as moral and personal Law. Wherever 
and however acting, it is always obey- 
ing the Law of Unity. 

The position for the symbols of 
Unity, shows its divergence from the 
Perfect and Absolute One, according to 
its proximity or divergence from the 
Centre. 

The innermost Centre of Unity, rep- 
resented by a dot, is the Will by whose 
action the extent of the circumference 



37 



num¥i?rs c 

is defined. From this symbol of the 
Will there is always a possibility of go- 
ing upward or downward, to the right 
or to the left. This is plainly indicated in 
the bulb of the Lily that must take two 
directions, one towards the flower, and 
the other towards the root. This is in- 
herent in its nature, as the duality of 
motion is in Absolute Unity. 

The Position of the symbols of the 
Numbers indicate certain fixed Princi- 
ples. Wherever the Central Dot has 
extended itself in a straight perpendicu- 
lar line, the more perfect is the Prin- 
ciple it indicates. Where it inclines to 
the right or to the left, it shows that 
the pendulum has swung from its origi- 
nal centre, and according to its dis- 
tance from that centre, is the increase of 
the swing of the pendulum of desire. 
Only when it attains the state of per- 
fect rest and equilibrium at the centre, 
can it ever find its state of power and 
repose. Where it extends horizontally, 
we know that the Unity for which it 
stands, has fallen to its lowest plane. 



38 



ANTJ LETTEKS " 



CHAPTER FOURTH. 

NUMBERS — CONTINUED. 

Two is the first Principle denoting 
separation from Unity; opposition to 
Unity, and yet, a manifestation of a 
Principle always inherent in Unity, 
masculine and feminine. It is symbol- 
ized by the Number Two, which in turn 
is symbolized by the figure Two. It 
must be remembered that figures are 
visible, because they belong to the Ma- 
terial World. There are symbols of 
Numbers, which are always invisible 
and belong to the World called by 
Plato "Ideos" or the World of Ideas? 
Numbers are symbols of Eternal Prin- 
ciples, which contain the Three times, 
past, present, and future. Like Num- 
bers, Principles are also invisible. The 
student of the Cabala must keep in 
mind the difference or distinction be- 
tween figures, numbers, and Principles. 

The Number Two is symbolized by 



39 



the figure Two, whose form tells the 
story of its nature. 

As long as Unity existed alone, its ac- 
tivity was within itself. *In the co- 
operation and generating power of life, 
by active and passive, or the masculine 
and feminine Principles. Number Two 
came into existence. When Creation 
was established and the Will was 
stirred in the Centre of Unity, it was 
from a desire to see itself manifested by 
its works. This was the first step in the 
Law of opposition and separation, which 
has since been inherent in everything 
created. This was also the beginning of 
the darkness and was in constant con- 
flict with the Light from which it came. 

The figure Two, symbol of the in- 
visible Number of passivity, and the 
Principle of opposition and separation, 
shows man, or active Principle, lying 
prostrate and a small portion of his 
Will connected with the curve or pas- 
sive feminine Principle. This is one of 
the most remarkable lessons of the fall 
of man, though overlooked by all books. 
The curve above the straight line is 
sometimes called the sensual curve and 
in the far East had place as an object 



40 



of worship, as representing passivity, 
femininity, and motherhood. From the 
time that man fell into the space of 
subjugation represented by the hori- 
zontal line, dominated by the curved 
line above, he fell into the regions of 
fathers and mothers, where he exists 
to-day. Man has from that time been 
conscious of two selves or Egos, which 
the German Fichte called "The Me and 
the Not-Me." 

The Not-me to-day is all that man 
knows of himself. It belongs solely to 
the Material World and is governed by 
the senses. The Feminine as he knows 
it is the predominating power over him 
and will hereafter be designated as the 
Lower Feminine. When he catches the 
glimpse of the real Ego, in the Divine 
Feminine, from which he has been sep- 
arated, then begins the struggle for Im- 
mortality and regeneration. 

Number Three, the symbol of the 
next Principle manifested, and making 
the perfect Triad of the upper World, 
is the first effort to return to Unity, of 
that which went out from it. This first 
enclosure of space could only be ac- 
complished after the Number Two had 



41 



VTTT»*T>TrUC 



wandered in its dissatisfaction, and in- 
stead of retracing its steps, takes its 
nearest line direct to Unity, which 
forms the perfect triangle. 

In studying the figure Three, we find 
a continuation of the story told in the 
figure Two, of man's fall, and restora- 
tion. As man was dominated and weak- 
ened in his principle powers by the 
Lower Feminine, so by the higher Fem- 
inine of Divine self, he will once more 
be lifted into power, and crowned with 
glory and honor. The battlefield is the 
higher man subjugated through the 
struggle of the Ages. The senses have 
conquered him and forced him to 
degradation and weakness. It was at 
this point, after finding that all the ob- 
jects were illusory, he turned to the in- 
visible and desired to find his higher 
feminine nature. This comes to him as 
a support and a comfort, to uphold him 
in his struggles, while he is lying pros- 
trate, as represented by the straight 
line, supported by the curve or Higher 
Feminine. At this point the lower Fem- 
inine, still occupying the same position 
it did in the figure Two, is now directly 
opposed to it, the Higher Feminine. 



42 



I 



AND LETTERS 

All genuine power is invisible, and 
whatever can be seen belongs to the 
Factive World and has no power within 
itself. The Lower Feminine is a creat- 
ure of the Material World, while the 
Higher and Divine Feminine is an in- 
habitant of the invisible World, and 
can only be known through the con- 
sciousness of man. 

Fallen man, as represented by the 
figure Two, may remain prostrate 
through many lives, before he realizes 
that he has separated from his best self, 
or the Divine Feminine. From this 
time his mind becomes divided between 
the old attachments to the things of 
sense, and the desire to know more of 
his real Ego. 

Three is the first Number that en- 
closes space and in manifestation of 
Father, Son and the Spirit (forming 
the Triad) indicates the Universal Law 
that must rule in all Worlds, where 
from Unity, come Tri-Unity. From 
the root or Unity of a tree, come the 
trunk, branches, and foliage. In its 
mute unconscious way, it proves the 
activity of the Will, and has started the 
root into growth. Nothing is mani- 



43 



NUMBERS 

fested from the Unity that is not a 
Trinity in its nature. In man, we see 
this in his head, chest and trunk. In 
the natural World, in the Mineral, 
Vegetable and Animal; and in the Uni- 
verse, we see the same manifestation 
in the Three Worlds. 

One represents Cause, Two the 
manifestation of Cause, and Three the 
result. 

One symbolizes spirit, Two symbol- 
izes body or matter, and Three sym- 
bolizes the soul that is the unifying 
power between One and Two. 

Three in its progression from Unity, 
contains Number, weight, and measure; 
it contains production, growth and ma- 
turity. In the human family, it repre- 
sents the child, that is the offspring of 
the father and the mother. 

Remembering that the perpendicular 
straight line, proceeding from the cen- 
tral dot, represents Absolute Unity, and 
the horizontal line, the fall of spirit 
into matter, we see the origin of the 
Cross, in the form in which man was 
created with arms extended. The 
straight upright line signifies Divine 
Will, but crossed with the arms ex- 



44 



AND LETTERS 

tended, indicates continual opposition 
to this Will, by man's intellect, mind, 
and human Will. 

When man has established his rela- 
tionship with Absolute Unity, his mind 
and intellect and Will are also subju- 
gated to the One Will, and then only 
can man stand for Unity in himself. 
It is, when he has attained this Will- 
ingness and is subject only to the 
higher Will, that he can become con- 
scious of his higher nature, for, only 
by the Divine Centre can the spirit 
come to him and act through him. 
Wherever we find a figure made up of 
straight lines, we know that it stands 
for a Number that symbolizes the Di- 
vine Principle of action. One is never 
called a Number, because it contains in 
itself all Numbers. Besides this we 
have the figure Four, and seven made 
to represent the Divine action in the 
different Worlds. One containing all 
numbers, as we have said, in itself, be- 
longs to the World of Emanation, from 
which all that exists is found to pro- 
ceed. Four is the Relative Unity that 
belongs to the World of Creation, the 
World of the Logos. Seven, combin- 



45 



NUMBERS 

ing the Four of the World of Creation, 
with the Three belonging to the World 
of Emanation represents the Relative 
Unity of the World of Formation; so 
we find Four and Seven standing be- 
tween the Absolute unity of One, and 
the manifested Bi-Unity of Ten, which 
represents the Factive World, and hence 
these are known as Divine Numbers. 

The student of the Cabala, finds in 
the Numbers Four and Seven, a rela- 
tion to what has gone before, and the 
World coming after, hence these are 
called Relative Unities, but in the Ab- 
solute Unity, it is confined to that 
which emanates from it. In the Num- 
ber Ten, the final Divine Number, this 
order is reversed; and in place of 
Unity relating to that which precedes 
from it, we find it connected only with 
the preceding Worlds. This teaching 
of the early Masters once established, 
makes a clear understanding of the 
value of the different Unities. 

Four is always the point of transi- 
tion, from one World to another, 
where a Ternary has been completed, it 
opens the door to the next lower plane, 
and this is pre-eminently its office. It 



46 



AND LETTERS 

is the greatest of the Divine Numbers, 
and is called The Quarternary. By it 
the Holy Name of Yahveh was ex- 
pressed and to this day is designated by 
Numbers One, Two, Three, and Four, 
instead of by the Letters, Yod, He-Vau- 
He, which is never spoken by the He- 
brews. 

When Moses was told to appear be- 
fore Pharoah, and tell him that he must 
let the children of Israel go free, Moses, 
naturally timid, was afraid to carry the 
message, and he said: 

"What name shall I tell them, sent 
me?" 

And the answer came : "Tell them 
Yahveh, The I AM, THAT I AM, sent 
you." 

Up to this time the name of Unity 
was not known, and the nearest ap- 
proach to it was found in Isis of Egypt. 
This expressed the same thought "Is-Is" 
of Eternal Being. Over the portal of 
her temple, copied afterwards by Plato, 
it was defined thus : "I am all that was, 
and is, and is to be, and my veil no 
mortal has lifted." It was the same ex- 
pression used in the Old Testament, 
"No man has seen my face and lived." 



47 



NUMBERS 

It is only when man has become im- 
mortal that he has seen God manifested 
in Christ; or lifted the veil of life 
Everlasting of Isis. 

Pythagoras during his Twenty-two 
years, spent in seeking the wisdom of 
the Egyptians, found that all the names 
of Absolute Unity were represented by 
Four. This led to the discovery of the 
Tetragrammatan. This was placing 
the Numbers instead of the Letters, so 
that the Y or Yod, and the He or femi- 
nine Principles indwelling in the Yod, 
and the Vau, or the Son preceding 
from the Yod, and the He, and the final 
He which was the Divine Feminine of 
the Logos or the Vau, was the exact 
meaning of the expression Yah-veh. 

At the present day, the Four Letters 
that represent Deity are to be found 
almost in every language. We have the 
Gott of the Germans, the Zeus of the 
Greeks, the Jove of the Romans, the 
Atma of the Hindos, and the God of 
the Egyptians, who moulded and cre- 
ated man of the dust, Ptah. Here is 
seen the similarity of belief between the 
Hebrews and the Romans and their ven- 
eration for God. The former in their 



48 



AND LETTERS 

expression of Yod-He-Vau-He or Je- 
hoveh which contained the four great 
principles, the Father, the Spouse, the 
son, and the Spirit. The latter it is 
readily seen recognized God, and the 
son, but not the Spouse or Spirit as is 
seen by their manner of expressing the 
Name, for in their Jove is seen the Yod, 
and the Vau, the father and the son. 
To the Greeks, Jove represents THE 
WORD, as does Jehoveh to the He- 
brew. 

The magical Number Four can be 
traced back on stone records to the 
earliest historical period. It could not 
be otherwise, for when the first ray 
went forth from Unity it formed a di- 
rect line that should ever afterwards be 
known as North and South, while the 
Will going forth to the right and the 
left made the perfect point of the com- 
pass, the East and the West, and by 
this completed the Cross. Therefore, 
from time immemorial it has been said : 
"All power cometh from the North and 
the East." 

When a Ternary of a World is mani- 
fested there would be no openings, 
through which its inhabitants could 



49 



NUMBERS 

pass, were it not for the Number Four, 
or feminine principle belonging to Vau 
represented by the straight line or lines, 
but not outwardly manifested. It is by 
the Four in every World, that the 
passage is made possible from the up- 
per and lower Worlds. 

This is the Principle that begins the 
Triad of the next world, and which, 
when completed will again open the 
door to the World below. 

Four is called the Mirific Word, 
meaning the Word of Power; by it all 
things were created, and the Logos 
spoken of by St. John is but another 
Name for this magical Word. To 
know this Word, and how to use it, is 
the great object of all students of Her- 
metic philosophy. It is not as they 
think, something to be uttered from the 
lips, but to be expressed in daily life. 
It is only when a higher Ego has been 
attained, that every act becomes magical 
in its result. In Isaiah, the Prophet is 
made to say: "My Word shall not re- 
turn to me void, but shall accomplish 
all that, whereunto it is sent." 

Eliphas Levy, who is one of the 
greatest authorities, says: "The idle 



50 



AND LETTERS 

words spoken of by Christ are each to 
be recast again and again." 

"An idle word," says the same au- 
thor, "is any word uttered that results 
in nothing. It need not necessarily 
bring forth evil, but it fails to bring 
forth anything whatever." Solomon 
also says : "Cast thy bread upon the wa- 
ters, for thou shalt find it after many 
days." 

Every word spoken, like that bread, 
will return after many days, and must 
be spoken by the same Ego, after it has 
learned how to make it effectual. The 
figure that indicates this Number is 
composed entirely of straight lines, so 
arranged as to form a cross. Some of 
the lines are upright, some horizontal, 
showing the different positions of Unity, 
from the highest to the lowest. It cor- 
responds to Number Two. in that the 
combination of the upright and the Di- 
vine, crosses the horizontal and pas- 
sive, or fallen Ego. As long as a part of 
the figure is prostrate there will be the 
struggle and opposition of the Divine 
with the human, until the personal will 
is lost and merged in One great Will. 
It is then we shall find as we do in the 



51 



NUMBERS 

summing up of the Numbers, or Prin- 
ciples composing the Quarternary, that 
the horizontal has only been added to 
the perpendicular and One Will rules 
the Universe. 

The human Ego, united to this One 
Will, governs the Four Elements, 
which are represented by the Earth, Air, 
Fire, and Water. When Jesus Christ 
walked upon the water, he called to 
Peter to come to Him upon the same 
element. But Peter, not having yet 
been imbued with power from on high, 
or the Holy Spirit, or final He, which 
only came to the Disciples after the de- 
parture of their Lord, failed in his at- 
tempt. The perfected man having at- 
tained Relative Unity, must be able to 
subjugate the winds, the storms, the 
fire, and the water, and even the earth 
itself. In the eighth Psalm, this is re- 
ferred to in the words : "Thou madest 
him to have dominion over the works 
of thy hand." 

They have to-day in Morocco a secret 
order which by the use of an unknown 
word, can heal diseases and govern the 
elements. With a sharp knife they will 
cut their flesh, and by breathing upon 



52 



>i AND LETTERS 



it three times, repeating this word 
mentally, the wounds are instantly 
healed. 

The Five is the most important fac- 
tor in the Principles of Numbers. It 
not only represents passivity, but occu- 
pies the position of half of all con- 
tained in Unity. It represents man by 
the five pointed star, or Pentegram. 
When he has reached this stage, he can 
be affected by the stars above, the ele- 
ments around, and the forces invisible 
from the other Worlds. With his Will 
well trained, he can do much to over- 
come these things, but not until his 
Will has become One with the Divine, 
can he become the master of these 
forces. 

In the Tetragrammatan, the Yod has, 
three letters, the He two, the Vau three, 
and the second He two, making the 
perfect Ten. Standing with arms ex- 
tended, and the feet separated, the head 
of the Pentegram is governed by the 
planet Mercury, which rules the thought 
forces of man. With his right hand 
and his left, he touches the outer 
World through his senses, and by his 
feet, which touch the Earth, the five 



53 



NUMBERS 

points of contact are made, without 
which he would know nothing of the 
outer World. 

The Pentalpha represents this Pente- 
gram with the planetary influences that 
affect it. The only difference between 
the Pentalpha and the Pentegram is that 
the one is a bare symbol of man gov- 
erned by his natural Will; and the 
other, or Pentalpha, is the same figure 
with the Will uncentered. 

The Pentagon is the enclosure of the 
five pointed star that represented man, 
enclosed in a line drawn from point to 
point, on the star, and showing his en- 
vironments and the destiny that limits 
him. 

In these three symbols of man, the 
first represents him in his highest 
state of development on the natural and 
intellectual plane, governed by a 
trained Will; the second expresses him 
subject to both visible and invisible in- 
fluences of the objective World around 
him, and the planets above; the third 
limits him by time, space, and condi- 
tions, beyond which he cannot rise 
without help from a higher source. 

It is when he no longer reaches forth 



54 



AND LETTERS 

with desire after objective things; when 
the ambitions of life do not touch him, 
when his Will is merged in the Great 
Will, that he can hope to become an in- 
habitant of the Realm above, and have 
communication with beings of that 
World. 



55 



NUMBERS 



CHAPTER FIFTH. 

NUMBERS CONTINUED. 

The figure that represents the Num- 
ber Five is made by a straight line, 
partly horizontal, partly perpendicular, 
joined to a curve line below. It repre- 
sents man as having advanced a step 
from Number Two and Three, and is 
now supported by the Divine Femi- 
nine, but with a part of him still suf- 
fering from the effects of his fall. 
When the little bit of horizontal line is 
brought up and united to the perpen- 
dicular straight line, man as a human 
being will have attained consciousness 
of the invisible World about him, and 
of the Divine Feminine, that is now a 
part of his conscious life, as heretofore 
of his unconscious life. At this point 
man has attained a dignity of self -hood 
and is no longer governed by the vac- 
cillation of the lower Will. Man here 
has completed the course of degenera- 



56 



AND LETTERS 

tion and from henceforth is on the up- 
ward path, having overcome the influ- 
ence of the Lower Feminine by which 
he fell. 

In the Persian poem of the "Kali- 
dasse," this is beautifully portrayed by 
the Princess concealed in her father's 
palace; the young Prince catches a 
glimpse of her garments, as they flut- 
ter against the shrubbery; he is seized 
with a vehement desire to see the form 
that wears these ethereal robes, and day 
and night watches for her appearance. 
It is only occasionally that the glimpse 
comes, but never yet has he seen her 
face. Forgetting all the beauties of 
Earth, the attractions of his own harem, 
and the pleasure of the senses, he gives 
his days and nights in the pursuit of 
this one object. When the culmination 
comes, and he finds her, it may be 
when he is old and gray-haired, it may 
be when in middle life, but whenever it 
comes, his happiness is complete. 

The Principle for which Number Six 
stands represents Two Worlds, the Cre- 
ative and Formative. Man having at- 
tained the two Ternaries, lives con- 
sciously in the visible and invisible, but 



57 



NUMBERS 

the visible largely predominates, and 
the consciousness of the invisible comes 
rarely. 

The opening of man's consciousness, 
through the successive stages of his 
development, is that which carries him 
from one plane to another, and intro- 
duces him continually into newer, and 
larger Realms, and new companion- 
ships. In the case of the new born 
child, we know that the child has en- 
tered the Factive World. We know 
also that in the beginning it has no con- 
sciousness of its surroundings. Year 
by year, the child's knowledge increases, 
and its consciousness of its environ- 
ment and companionships becomes 
larger. From the physical Realm, to 
the mental, the advance continues. In 
the same way, man in his development 
is constantly opening new centres of 
consciousness, but when he has passed 
from the Principle of Number Five to 
that of Number Six. he knows no more 
of the invisible World, than the child 
after it was born, knew of the World 
into which it had just entered. The 
Principle for which Number Six 
stands, that of Beauty, shows that man 



58 



AND LETTERS 

cannot represent the Divine Beauty, 
until his latent powers have been 
brought forth, and used according to 
the Law of Numbers in both Worlds. 

The symbol that stands for the Num- 
ber Six is a figure with a perpendicular 
line ending in the Feminine curve on 
the right hand at the base. The Divine 
Feminine has not only uplifted man, but 
is still united to, and upholding him. 
The sixth pointed star or Solomon's 
seal represents the interlocking of the 
higher and lower Worlds by the as- 
piration of man for the Divine, where 
the apex is above, and the descent of 
the spirit by an apex pointing down. 
Here is found the beginning of the 
Union with the human Will with that 
of the Divine. Here is a magnetic cur- 
rent now passing and repassing be- 
tween the Triads of the Two Worlds. 
Through this magnetic current, the 
phenomenal characters of the World 
have been enabled to perform that 
which was thought to be miraculous by 
the uneducated. 

Pythagoras named this close relation- 
ship between the Two Worlds "The 
Cabiric Chain, ,, through which the true 



59 



initiate is able at any time to call upon 
the Beings with whom he is associated 
in the invisible, and with the rapidity of 
lightning can heal by touch or word, 
regardless of space and distance. He 
has been taught to make himself an in- 
strument for the spiritual essence of 
life to work through, i.ian thus be- 
comes the conductor by which the es- 
sence of life is received from higher 
Realms to be distributed to lower. 

The end of all true initiation is to 
establish a conscious relation of this 
kind. Every epic poem that has ever 
been written, whether Scandinavian, 
Roman, Greek, Chinese, Egyptian, and 
especially those in our own Bible re- 
fers to this pursuit of the lost man, to 
find again his higher self. 

When Jacob had separated from his 
higher self, his twin, Esau, he sud- 
denly awakened to the fact that he 
must find him again, and with all his 
worldly possessions, started out to 
make his reconciliation. He selected 
the best of his flocks and herds, and 
sent them on before him, thinking this 
would pacify his brother. 

As Five represented man centered in 



60 



his own Will, so the Number Six sig- 
nifying the Logos and the Beauty of 
Harmony that he brought into the 
World, dimly reveals man acting by the 
magnetic Law of equilibrium. 

As Christ Himself said, "I came not 
to do my Will, but that of the Father 
who sent me." 

In the days of old, men were glad 
to devote years to the severe training 
of Masters in the overcoming of the 
lower self, and were proud to be re- 
garded worthy to be initiated into the 
"Mysteries." Few e>~ept the Pha- 
roahs and Rulers could afford the time 
and money for this, and hence the 
masses never knew of these teachings. 
The early Pharoahs would expend the 
wealth of a Kingdom to build a Temple 
which should endure. These we still 
find on the banks of the Nile. 

With the Cabits of ancient Greece, 
the same spirit was shown in striving 
to attain this knowledge. The severe 
and crowning test was the Three years 
silence before initiation. From this 
they learned the meaning of the Words 
of Christ when He said: "For every 
idle Word that man shall speak, he must 



61 



NUMBLkS 

give an account in the day of Judg- 
ment." 

To be an initiate at that time, or to 
be a Cabir in Greece, was greater than 
to be a King. As Solomon said: 
"Greater is he who ruleth his spirit 
than he who taketh a City." 

After passing through the Two Triads 
of the Creative and Formative World 
man attains, and thus adds to his 
knowledge another degree or Principle, 
which is Number Seven. We here find 
the figure that represents this Number 
made up of straight lines, showing its 
possibilities of returning to Unity. It 
is again the Fourth Number that takes 
us back to Unity, and becomes a point 
of transition either to a higher or lower 
Realm. By the process known as 
Theosophical addition we find the sum 
of the Numbers that have a place in 
Seven as : One plus Two, plus Three, 
plus Four, plus Five, plus Six, plus 
Seven, equal Twenty-eight, which again 
added together takes us back to Unity. 

This Principle of Seven, is made up 
of the Four of the Tetragrammatan, 
representing perfect man, and the Triad 
of the Divine World united. While it 



62 



■xnr luteks — — 

is farther removed from Absolute Unity 
than the Number Four, it exceeds this 
Number by having become united with 
the World of Emanation. When John 
speaks of this in the book of Revela- 
tion he says : 

"I saw seven golden candle sticks, and 
in the midst of these was One like unto 
the Son of man and he had in his right 
hand seven stars, and he said, "The 
mysteries of the Seven stars, and the 
seven golden candlesticks, are the 
things that are and shall be hereafter. 
The seven stars are the angels of the 
seven churches (or planets) ; and the 
seven candlesticks, are the seven 
churches." These are the Elohim of 
which John speaks when he says : "The 
City lieth Four square." 

He is referring to man when he has 
become perfected on the four sides of 
his nature, physically, mentally, psychi- 
cally, and spiritually, when he reaches 
the state where he has risen beyond 
time and space, according as he has 
overcome the weaknesses of these sides 
of his nature, an^ has at the same time 
mastered the corresponding element. As 
for example, when man has attained the 



63 



highest degree of animal and brute 
force he is enabled to subdue the brutes 
that would oppose him. When he has 
attained the law of sciences, and under- 
stands their Principles, he becomes an 
Edison, and all the opposing forces of 
science which he has conquered are 
made subservient to him. When man's 
psychical nature is equally developed 
with his mental and physical, and astral 
forces surrounding the earth-plane are 
his subjects until they reach a state 
where they merge into the spiritual 
Realms, in which his powers are as yet 
of no avail. This is the Realm of an- 
cient Magi, and the work the Magicians 
were said to do, was done by different 
degrees of invisible powers that they 
could call to their assistance. Man hav- 
ing developed the physical, mental and 
Psychical sides of his being, finds still 
a higher Realm to be attained. This 
results in the man St. John saw in his 
Apocalyptic vision, whom he thought to 
be an angel, or the Lord Himself, and 
was on the point of falling down to 
worship, when he was forbidden by the 
words: "See thou do it not, I am one 
of thy brethren." 



64 



i\i.yv i^*.i. Xi^i^o 



In this case man had attained his 
highest development, and leaving all 
human behind had reached angel-hood. 

The figure which symbolizes the 
Number Seven, and which in turn sym- 
bolizes the second Relative Unity, is 
made up of straight lines, as was the 
figure Four, but in this case, we have 
but two straight lines, one a long per- 
pendicular one, and the other shorter, 
and horizontal, joining the Unity at the 
left side above. The horizontal is now 
no longer upheld by the Divine Femi- 
nine, but by the Unity formed by the 
union of the two Egos, that are the 
higher self united to the Divine nature, 
and the interior soul or lower self, 
which is still horizontal. The shorter 
the horizontal line, the more perfect is 
man's development. As in the Number 
Four the Divine Feminine had become 
the transitional power, so here in Num- 
ber Seven it is again merged in Unity 
and is not visible, but appears again in 
Number Eight, Nine and Ten. 

The Number representing Seven, 
combines two great Principles. We find 
the perfect square, or perfected man, 
and the Triangle which is now united 



65 



NUMb£KS 

with it and overshadowing it. The 
World of Emanation is the only World 
which has for its symbol the Triad 
without any necessary relationship to 
other Worlds. When the First Cause 
manifested Himself, it was as Father, 
Son, and Spirit. The Father represents 
the central point from which everything 
proceeds, the Son the going forth of 
that portion of the Divine nature that 
was to be the Creator of the Universe, 
and is like a straight line from the Cen- 
tre direct to the outer rim of the cir- 
cumference of Immensity; while the 
spirit or Great Breath, is that which 
fills in all the space between the cen- 
tral point and the circumference, and 
is to give to lower creatures, the physi- 
cal breath, and to the sons of God, the 
breath of Eternal life. When this tri- 
angle of the Divine World rests upon 
the perfect square of the microcosm, 
we can see the absolute safety, power, 
and repose of man. 

The Seven, next to Unity is the 
Number most frequently used in all 
symbology to represent perfection. Af- 
ter the six periods of Creation the Sev- 
enth comes in for a period of rest. 



66 



AND LETTERS 

The Seven Elohim; The Seven Stars; 
The Seven Candlesticks; The Seven 
prismatic colors; The Seven Tones of 
Music; all keep before us this Number, 
as the highest to be attained, as man 
cannot go beyond the unfolded cube of 
his being. When a higher state is 
reached, then does the Messiah come. 
From the Relative Unity we pass again 
into another series of Three Numbers 
leading up to the final Unity. This be- 
gins with Seven and passes to Eight. 
The figure is formed with two circles, 
one above the other, separated by a 
small horizontal line that represents the 
Two Feminine Principles that we have 
found before, each following their re- 
spective Unities. A small horizontal 
line shows man still prostrate, and the 
cipher above, representing the Four of 
the first Relative Unity, is the Divine 
Feminine, while the lower cipher, rep- 
resents the Lower Feminine by which 
man lost his Pristine power. This 
Number can truly be called the Princi- 
ple of the Higher and Lower Feminine 
in their efforts to ruin and save man. 
It is the complete Feminine Number of 
the entire Ten, and is sometimes called 



67 



NUMBERS 

the double Feminine. Activity has now 
ceased to exist in the Material World, 
and man is related to the Eternal 
through his intuitive, or Feminine na- 
ture. 

In the Bible it is said: "Christ came 
to seek, and to save that which was 
lost" 

This means intuition. In the resto- 
ration of Mary Magdalene through her 
Divine self we see how the two na- 
tures are merged into one. At the 
present time, the World does not know 
that man has a dual nature, with the ex- 
ception of those who have studied the 
true meaning of the Bible from the be- 
ginning of Genesis to the end of Reve- 
lation. It is in the child's state of de- 
velopment, when it does not even know 
that the day will come, when it will 
long for a mate, or companion, to bring 
completeness to its life. Through great 
storms, struggles and sufferings and 
even crucifixions, the exceptional few 
awake to the fact, that Earth has noth- 
ing to give that can satisfy, and in 
turning from Material Things, a long- 
ing is created for something that is en- 
during. It is here that the Divine Fem- 



68 



AND LETTERS 

inine begins to approach, and while, the 
result of this is sure, the time is un- 
certain when, as the Bible says: "I 
shall be satisfied when I awake in Thy 
likeness." 

The Number Eight expresses the 
equilibrium of force, and shows the 
power of passivity or non-resistance, 
when applied to every day life. One 
man like Tolstoi standing for this Prin- 
ciple alone, and with the World against 
him, is like a lamb in its meekness, and 
gentleness opposed to the beasts that 
surround it. The day is not far dis- 
tant, when, from the self seeking army 
of the World, one by one there will 
step out of the ranks those who recog- 
nize the power of non-resistance. 

As the algebraic action is understood 
in practical life, "That two negatives 
are equal to a positive;" so we find, 
that when the two Feminine qualities 
are equally balanced, they acquire the 
strength of the Active Principle. 

Of all the Numbers in the Sephiroth, 
Nine is the most remarkable, excepting 
Unity which is no Number. It takes 
us into the Three Ternaries, Planes, or 
Worlds, and shows the Universality of 



69 



NUMBERS 

the Law of the Triad in each. From 
time immemorial it has been a question 
with mathematicians wherein its singu- 
lar power lay. It can be added to, sub- 
tracted from, divided or multiplied, and 
suddenly brings one face to face with 
itself again. 

The formation of the figure that sym- 
bolizes the Number, is the reverse of 
figure Six. It is a perfect circle at the 
upper left hand top of the straight line; 
this indicates that the Divine Feminine 
has found her position, but has not 
yet manifested her full power, although 
she has reached the height of the active 
Principle. In Egypt Rameses expressed 
this when causing to be erected a statue 
of Neferita; here Neferita representing 
the Divine Feminine reaches to the 
height of Rameses' knees, indicating 
that though honored as no man ever 
was before and given position, she was 
not, however, equal in power to Rames- 
es. In the figure Two, the Feminine 
quality expressed her power to drag 
man from his high estate, and force 
him to be subservient to her. When it 
came to the Number Six representing 
Two Worlds, the Feminine Principle 



70 



AND LETTERS 

was at the foot of the Factive. Now as 
Nine representing all Three Worlds, 
The Factive, Formative, and Creative, 
this Principle at last proves the power 
of the intuition, where it is said: "The 
.seed of the woman shall bruise the 
head of the serpent." 

In Five, this Principle is seen as man 
having regained in part his primal po- 
sition, and no longer affected by the 
sensual curve. We have now come 
where the Divine Feminine is placed 
above to aid the Active, or Positive 
Principle in crushing the head of the 
serpent that has no longer power to de- 
stroy. 

In the Number Nine man has found 
his satisfaction in his own uprightness, 
and the Divine Feminine which has al- 
ways been a part of himself more or 
less manifested now acts in perfect 
unison with him. He now yields im- 
plicitly to her suggestions, for she rep- 
resents the Divine Wisdom, which is 
one of the pillars of the Universe. 

The present cycle which began but a 
few years ago and towards which all 
things have tended since Creation, is 
pre-eminently the cycle of the Divine 



71 



NUMBERS 

Feminine, or the Fourth cycle since 
Biblical records began, and directing 
and taking humanity back to the state 
of Unity, or Adam-Ive. This is the 
cycle known as Aquarius, the Water 
bearer, the out-pourer. While man is 
the active cause, "The He," the Hebrew 
Letter representing the Divine Femi- 
nine of the World of Emanation, is the 
spirit poured over the World. This 
forms at the present time the magnetic 
attraction of every soul, capable of be- 
ing drawn toward the Divine nature, 
and with it comes a counter current of 
the outpouring of the lower forces. 
Wherever there is light, the shadow is 
correspondingly dark and the cause of 
the spiritual power of this day is a 
tidal wave of crimes, suicides, hurri- 
canes, and other unusual disturbances 
not seen since the coming of the Christ 
at the beginning of the last cycle two 
thousand years ago. This result could 
never have come until the fourth cycle, 
which corresponds to the Number Four, 
the Divine Number of the first Relative 
Unity. 

When the first cycle, known as the 
Taurian era, appeared, the Bible rec- 



72 






AND LETTERS 

ords began. There had been cycles be- 
fore, and the people had long inhab- 
ited the Earth, but they had not awak- 
ened to any consciousness of a relation 
to a higher Being prior to this. For 
this reason, it was not considered of 
sufficient value to make a record and 
the Scriptures began as soon as man 
recognized his relation to Unity. 

This was during the reign of the 
Pharoahs, and the pyramids stood out as 
the record of the greatest Pharoah that 
had ever lived. The pyramid of Cheops 
contained within itself the "Ark of the 
Covenant," and all that is spoken of as 
belonging to the worship of Jehovah. 
Until recently no one has known the 
star that governed its construction, and 
it is now found to be Alcyone, the cen- 
tral sun of the Universe around which 
our Sun and Zodiac revolves in a little 
over two thousand years. Like looking 
through a telescope, the observer looked 
up that long shaft of the Pyramid and 
found this star that was afterwards 
proven the centre of all planetary move- 
ments. 

Apis the Bull, emblem of the full- 
ness of physical life, was the great ob- 



73 



NUMBERS 

ject of worship amongst the Egyptians 
at that time. The Governing planet for 
Taurus, being Venus, the Principle of 
Love, gave to the world the knowledge 
of Osiris and Isis, and.Hathor. The 
latter represented the Lower Feminine 
found wherever the Higher Feminine 
can be traced. The festivals filled with 
singing and dancing in the early spring 
time to celebrate the fullness of life in 
plant and tree, animal and man, were 
at one time pure in their object, but as 
Venus, the love of the lower Feminine 
attracted to herself the adoration that 
should have been given Isis, it was the 
beginning of the downfall of Egypt. 
Cleopatra, centuries after, knowing that 
she could not usurp the place of Isis, 
the spiritual love, though attempting it, 
was content to immortalize herself en- 
tirely on the physical plane, as one who 
in the Lower Feminine had attracted to 
herself, and placed under her feet, Mark 
Anthony and Caesar. Not merely con- 
tent in adding to the Temple Denderah, 
she had herself carved on its walls in 
many places so much like Isis, that with 
the exception of the Utaeus upon her 
head, there is no difference discernible. 



74 



AND LETTERS 

After the Taurian cycle came the 
cycle of the Ram, or Aries, when all 
the Pharaohs had the name of Ra or 
Ram, and this gave the title to Rames- 
es the Great. It was the period of 
great knowledge and mentality, and 
characterized by sacrifice. 

Abraham at this time offered up his 
only son, Isaac, but was saved from 
this by the Ram that was caught in the 
bushes wishing to be sacrificed in the 
place of Isaac. The governing planet 
for Aries is Mars. 

This was followed at the end of two 
thousand years, by the cycle of Pisces 
when Christ was born. He chose for 
his Disciples the fishermen of Galilee, 
he paid his tribute with money taken 
from the fish's mouth. After His res- 
urrection he ate a piece of broiled fish, 
and also fed the multitude that were 
an hungered with fish, thus putting the 
seal of his cycle on everything. This 
is seen even to the present day in the 
mark upon the Hake's head where the 
imprint of his thumb and forefinger are 
seen behind the gills. The legend tells 
us that when Christ needed the tribute 



75 



NUMBERS 

money he blest the Hake for bringing it 
to Him. 

The duration of a cycle is from two 
thousand to twenty-one hundred years, 
and represents a day of the Solar sys- 
tem. 

"One day with the Lord is as a thou- 
sand years." "And a day and a night 
make the measure." 

If a day is two thousand years long, 
it would take five hundred years to 
equal that which is represented from 
twelve at midnight until six o'clock in 
the morning. To the ordinary observer 
there is no difference in the world from 
three, four or five hours before mid- 
night from three, four or five hours 
after. The full morning comes when 
six hours have passed. We, living in 
the present time, see no difference in 
the world of to-day from that of yes- 
terday, or of the cycle that has passed. 
We can only discern the change in the 
fact that a wider interest is shown in 
the Unseen than ever before. When 
the Messianic cycle came in there was 
an upheaval of nature, more demonic 
possessions, but those then living did 
not even recognize how the visible and 



7 6 



AND LETTERS 

invisible Worlds were acting in unison 
according to the Law. 

As the Taurian cycle represented the 
ruling power of the Lower Feminine, 
or Venus during the race to destruction, 
so the incoming cycle of the outpouring 
of the Divine Feminine will act for the 
purification of the Lower Feminine, as 
was seen in Mary Magdalene. 

The present cycle is governed by 
Uranus, known as the spiritual planet. 
This is emphasized by the fact that it is 
the Fourth or Divine cycle, which also 
goes back to Unity, and in this case 
takes the chosen ones with it. 

The figure representing Number Ten, 
shows the active Principle of Unity 
standing side by side in an equality of 
power with the Feminine Principle, sym- 
bolized by the cipher. The Divine Fem- 
inine is no longer raising man from his 
degradation, no longer filling a subordi- 
nate position, but is manifested as fully 
standing by his side and remaining with 
him through his regeneration. 

In Absolute Unity we find the Di- 
vine Feminine unmanifested, and un- 
known. In Four she is again concealed, 
but not hidden from the Higher Intelli- 



77 



NUMBERS 

gences. In Number Seven she is again 
invisible, but her works are seen for she 
has become the leavening power of the 
World. When we reach Ten the Di- 
vine Feminine comes in her full power 
to do her work, as Christ came in His. 
This is the fulfillment of His words : 
"If I go not away the spirit will not 
come." 

And again : "Tarry ye here in Jerusa- 
lem till the power of the spirit shall 
come upon you." 

We have here the straight line or 
active Principle now introducing to all 
Worlds, as a King will introduce his 
Queen, the Divine Feminine that has 
been with him through all Eternity and 
with whom he would henceforth work 
for His Father's Kingdom. He has 
now made the complete circle back to 
the Absolute Unity, where he is once 
more the Adonai with the Divine Femi- 
nine now fully manifested. 



78 



AND LETTERS 



CHAPTER SIXTH. 

HEBREW LETTERS. 

All Hebrew Letters contain a Num- 
ber, a hieroglyph, a symbol, and a place. 
To know these in their relation to each 
other, and to Numbers, is to hold in the 
hands the chart that will guide us un- 
erringly across the ocean of ignorance 
into the "Thirty-two Paths of Wis- 
dom." 

These Letters are twenty-two in num- 
ber, and are divided into the Three 
Mothers, Seven Doubles, and twelve 
Singles. They are also divided into 
groups of seven, called Septenaries. 

Before proceeding to the study of the 
Septenaries we shall take up the sub- 
ject of the Three Mothers, which are 
called, Aleph, Mem and Schin. The 
Three Mothers are the foundation and 
represent the plane of Merit, the scale 
of demerit and the balance of the Law, 



79 



NUMBERS 

which is the equilibrium between them. 
They are graven by six links, by which 
go forth the Fire, Water, and Air, 
which are again divided into masculine 
and feminine by which all things are 
created. In the World, they repre- 
sent the Three elements. In the year, 
they represent the heat, cold and tem- 
perate. The Three Mothers in man 
represent, head, breast and stomach. 
The Head was created from The Fire, 
the stomach from the Water and the 
Breast from the Spirit. 

One of these Mothers belong to each 
Septenary; Aleph to the first, Mem to 
the second, and Schin to the Third. 
Their office in each Septenary is to 
bring forth or produce. In the higher 
world this is done by the combination 
of essences, and in the lower world by 
the Law of Generation. 

Aleph, being the first Letter of the 
Alphabet, is numbered one, and repre- 
sents Unity. It is highest activity. Its 
hieroglyph, or pictorial representation 
in the Tarot, is that of a Juggler, with 
a board before him on which are placed 
the symbols of the four elements, and 
the four seasons. These are to be trans- 



80 



AND LETTERS 

formed by the working of his Will into 
the Universe and all it will contain. 
When the four elements at his com- 
mand, are brought forth, nature with 
all her production, intelligences of all 
orders that inhabit the different world, 
and the mysteries of ancient Alchemy 
are revealed. 

As there is also a reflection from the 
higher worlds to the lower, so there is 
a reflected power of a higher letter to 
the lower. In Aleph we find man re- 
flecting the power of the Creator, when 
he stands at the head of Creation a de- 
veloped being. He uses for his instru- 
ments the Eternal Principles found in 
the Ten Numbers, and the Twenty-two 
Letters which form the canals, that 
carry the Principles one to another, and 
the qualities that belong to Unity. A 
symbol of any Letter, is to be found 
by uniting the Number of any Letter 
with its hieroglyph. Its Number is ac- 
cording to its place in the Alphabet, 
and its position is according to the Let- 
ters between which it stands. Among 
the Letters or canals, Aleph is the first 
of the first Septenary, as well as the 
first of the entire Alphabet. It carries 



Si 



NUMBERS 

the power of Kether, or the Adonai, to 
the World of wisdom. By keeping in 
mind the illustration of a boat passing 
from place to place, carrying its cargo, 
we shall easily be able to place the qual- 
ities that come into the Lower World 
from the Higher. 

In looking at the hieroglyph, we find 
that man stands with one arm to heaven, 
the other pointed down to earth, show- 
ing that the Divine force from above 
acts through him to aid him in per- 
forming his magical works. Beneath 
this hieroglyph we find the Sacred 
Name of God, Yod-He-Vau-He, indi- 
cating that the power of God in the Cre- 
ative World must be used wherever a 
Divine purpose is to be accomplished. 
It seems contradictory that Aleph 
should be called a Mother Letter when 
it represents the greatest activity of the 
Universe, which would naturally place 
it upon the positive or masculine side. 
In the Creative World there is neither 
masculine nor feminine, but a union of 
the Two in one, acting in perfect har- 
mony. They have equal force and 
power, and represent the Fatherhood 
and Motherhood. 



82 



AND LETTERS 

The symbol of Aleph is Creative 
Light, or Kether. The color is yellow. 

Mem, the Second Mother Letter, is 
the Thirteenth Letter of the Hebrew 
Alphabet, and unlike Aleph which was 
placed at the head of the Septenary, 
Mem is placed next to the last. When 
the philosophy of this is seen, we find 
that the Letter itself signifies the Sea 
of Life from whence everything comes, 
and she must have the place of the thir- 
teenth to represent the relative Unity 
Four. It means a woman, giving rise 
to formation and as the image of ex- 
ternal and passive action; Mem is al- 
ways feminine in her nature, the bringer 
forth of all life. When Mem is found 
at the end of a word, it shows that the 
being to which she belongs can be car- 
ried out into unknown space. This must 
be done by repeated incarnations or 
transitions, and can only be accom- 
plished by passing through the doors of 
death. 

The hieroglyph of Mem, is pictured 
as the skeleton death, and indicates that 
death and life are only different phases 
of the same thing. Mem could not bring 
forth if everything remained in its own 



83 



NUMBERS 

world. Her symbol gives us: "Trans- 
formation." 

The color of Mem is blue. 

The Number Thirteen of Mem shows 
Trinity by the side of Unity as indi- 
cating the fulfillment of destiny. So it 
i- found that this Second Septenary 
Mem fa as much of a Unity as Aleph 
was in the First with the exception, 
that Aleph is represented hy a straight 
line in the Xumher and gives no clue to 
the Feminine Principles as it is con- 
cealed within itself; while Mem is rep- 
resented hy the Number Thirteen, one 
and three, the latter Number always dc- 

! completion, added together gives 

the Divine Number Four; and One, 
and Four added together 

equal Ten. in which the Divine Femi- 
nine is manifested standing by the side 
of Unity. Unity has lost none of its 
powers, hut the Divine Feminine has 
gained recognition. 

Mem has her place in the Hebrew 
Alphabet between the Twelfth Letter 
and the Fourteenth ; this shows that she 
rests upon the Mother Principle, which 
may turn the preceding Letter from the 
tendency to destruction, upwards to Sal- 



8 4 



AND LETTERS 

vation. Following the Letter Mem, is 
the Letter Zain, that shows that the ar- 
row of desire has started forth from 
the Mother Influence, and will have 
power to lead man to his highest possi- 
ble attainments in making the round of 
evolution. In summing up Mem as a 
whole, she must alv/ays symbolize 
"Transformation," through all the 
attributes embraced in Motherhood. 

We must remember, that the Mother 
Letters show different degrees and 
modes of bringing forth, and that Schin 
is another degree of the same Principle. 
As Aleph was the first Letter of the 
Alphabet, as well as of the Mother Let- 
ters, and represented Unity in its high- 
est expression; and as Mem was the 
Thirteenth Letter representing what 
was, and is, as to Relative Unity, so 
Schin, the Twenty-first Letter of the 
Alphabet and the last of the Third Sep- 
tenary, as well as the last of the Moth- 
er Letters, carries the progress of the 
arrow in its flight. 

Schin is the finality of the Three Sep- 
tenaries, and expresses the truth, that 
the race was left with the protection of 
the Divine Feminine Principle until it 



NUMBERS 

had gone through all phases of trials, 
and proof of which it was capable. 

Later, in speaking of the letters sep 
arately, there will be qualities of Schin 
noticed that do not belong to the Realm 
of the Three Mothers. The hieroglyph 
ichin 18 the foolish man made help- 
by the gratification of his lower na- 
ture; this is shown by the dog biting 
his legs while he goes through the 
world wearing a foolscap. So absorbed 
i> he in the enjoyment of the delusion 
of the lenses, that he pays no heed to 

the dog, nor to the precipice before him, 

n<»r to the crocodile waiting to devour 
him, when he has fallen over into the 
abyss. 

The symbol i<: "Destruction." 

It ifl the dashing to pieces of primeval 

man, spoken of in the Bible, as being 

it by the Seven Kings of 

m. Man at this time lost control of 

his faculties, relating and connecting 

him with the invisible intelligences about 

him. At this point he had nothing left 

through which to obtain knowledge but 

the five ordinary animal senses. The 

higher senses that belonged to 

Adam Protoplasms, namely, Intuition, 



86 



AND LETTERS 

or thought transference, and the power 
to act and instantly apply, according to 
his intuition, were lost to him. The 
fact that this intuition came to him 
from a Divine Power insured him 
against any mistakes that might other- 
wise result from spontaneous action, 
and it was when he hesitated that he 
was liable to be led astray. From this 
has come the old adage : "He who hesi- 
tates is lost." 

The color of Schin is red, emblem of 
suffering. 

The Number of Schin being twenty- 
one, shows its first Number, two, the 
Principle not only of man from God, 
but of the manifestation of the Lower 
Feminine which caused his downfall. 
Through the efforts to regain his union 
with Unity man sought the Divine Fem- 
inine which alone could redeem, and 
unite him with the Unity, the last Num- 
ber of Schin. 

The combination of the Two and the 
One, equals Three, which makes the 
Trinity of manifestation on all planes. 

The meaning of place, and object, of 
the Three Mother Letters must always 
be kept in the mind. 



87 



NUMBERS 



CHAPTER SEVENTH. 

LETTERS — CONTINUED. 

After the study of the Three Mother 
Letters, we come to the Seven Doubles. 
This means that the Letters called 
Doubles have two sounds, one strong 
and the other weak, representing that 
each contains the active and passive 
Principles and are related to the plane- 
tary conditions. Each of these Doubles 
represent the Elohim who embodies 
both natures in One. 

The entire Hebrew Alphabet is con- 
structed upon the relationship of the 
Letters to the different Worlds, omit- 
ting the World of Emanation, and are 
grouped in Three Septenaries to corre- 
spond to these Worlds. The names of 
the different Elohim in their respective 
order are : 

El 

Eloha 

Elohim 



AND LETTERS 

Yaveh-Tsabbath 

Elohim-Tsabbath 

Shaddai 

Adonai. 
The Three Elohim belonging to the 
World of Emanation are the Father, 
Son and Spirit, and are directors of the 
Seven Elohim just mentioned. This 
gives us Ten Elohim, one for each 
Principle. 

The Seven Elohim of the Three 
Lower Worlds, not only govern, each a 
Planet, but each angel has power over 
the seven days of the week. It will be 
noticed that the names for the angel 
for the day always ends in El, denoting 
their origin from the Elohim, and are 
given as follows : 

Sunday — Michael. The governing 
planet is the Sun. 

Monday — Gabriel. The governing 
planet is the Moon. 

Tuesday — Samuel. The governing 
planet is Mars. 

Wednesday — Raphael. The governing 
planet is Mercury. 

Thursday — Sachiel. The governing 
planet is Jupiter. 



89 



NUMBERS 

Friday— Aniel. The governing planet 

is Venus. 

Saturday — Cassiel. The governing 
planet is Saturn. 

In the Babylonian period of the most 
ancient times, on the boundary stones 
were engraved symbols, corresponding 
to the days of the week, as follows : 

Sunday — Pointed Star. 

Monday — Crescent. 

Tuesday — Spearhead. 

Wednesday — Erect serpent, alongside 
of bent horns. 

Thursday — bent horns in pyramidal 
shape. 

Friday — wedge shaped object. 

Saturday — camel's head and neck. 

The names of the Double Letters are: 

Beth=The mouth of man. 

Gimmel=The hand in action of 
taking. 

Daleth=The Bosom. 

Caph=The hand in the action of 
holding. 

Phe=The tongue and back of the 
mouth. 

Resch=The head of man. 

Tau=The heart. 



90 



AND LETTERS 

The twelve single Letters refer to the 
signs of the Zodiac, and are: 
He— The head=Aries. 
Vau=Neck=Taurus. 
Zain=rArms==Gemini. 
Hethr=Breast=Cancer. 
TethrrrThe heart=Leo. 
Yod=Stomach=Virgo. 
Lamed=Reins=Libra. 
Nun=Generative organs=Scorpio. 
Samek=rThighs=Saggitarius. 
Ayin=Knees=Capricorn. 
Tzaddi=Calvesr=:Aquarius. 
Quoph=rFeet=Pisces. 

Having learned the Letters perfectly 
and how to form them, the student will 
become familiar with them, as with the 
Alphabet of his own language, and is 
now ready to take up the study of Let- 
ters, and Numbers as a whole. 

In the study of Numbers, it is found 
that the Ten Sephiroth have their re- 
spective places in all Four Worlds, but 
in the study of Letters they have no 
place in the World of Emanation, ex- 
cept Aleph and Beth and Gimmel which 
have direct communication between the 
Ain-Soph, Hochmah and Binah. 



9i 



NUMBERS 

Numbers have no age whatever, or 
date of beginning; they have always 
existed, as inherent properties of Be- 
ing. The fact that Hebrew Letters 
have a place in the World of Creation, 
shows how carefully their secret has 
been guarded through all ages since the 
Beginning. The 'Thirty-two paths of 
Wisdom" must necessarily be classified 
into those that are living Principles, 
and those that act as carriers of the 
qualities, from one to another. 

The first are by far the most impor- 
tant, being reflected from the higher 
Worlds; however, without the Letters 
as lines of connection, or what are 
termed canals, the qualities of these 
Numbers, or Sephiroth could never pass 
from their centre. Man could never 
know how to find his way back from 
the Factive World, where his search be- 
gins, to the Unity from which he started. 



92 



AND LETTERS 



CHAPTER EIGHTH. 

LETTERS — CONTINUED. 

"The World of Emanation is the 
movement of the Spirit, manifesting it- 
self as spirit, without any revelation of 
the least trace of individuality. It is 
the interior World, by which the possi- 
ble may become real. ,, (Papus) The 
highest and most remote World, is that 
known as Aziluth, or the World of 
Emanation. It is the World of Light 
reflecting from the Ain-Soph, the first 
centre of Light the human mind con- 
ceived. 

The first Septenary, beginning with 
Aleph, has its place here, and contains 
within itself all the other Letters which 
are formed by different combinations ( 5 
the Letter Yod with Vau. Yod or the 
Ain-Soph is the central creative power 
of the Universe symbolized by a dot 
J^ Aleph is made up of four of 
these Yods; one at the right hand 



93 



NUMBERS 

above, another at the left hand below: 
two arc separated by an inverted 
Van composed of two Yods. It is by 
this inverted line of the Vau that the 
relationship is established between the 
Divine World and the Lower. The 
Four Yods represent the Four Worlds, 
and the Four Elements, by which all 
nature is produced. As there is a Di- 
vine Centre for each of the Four 
Worlds, so there is an Adamic Centre 
in the Three Worlds following that of 
Emanation. Briah means the going out 
of itself. 

In Briah, the Second World, Adam 
Cadmon is the Being representing per- 
fect humanity and from whom in atomic 
cells, undeveloped man has come forth 
to attain through discipline perfect de- 
velopment; by this he will return, when 
perfected, and take his place in the 
Adam Cadmon from which he came, 
lie will no longer he the undeveloped 
cell, but a fully developed intelligence. 
Wherever the atom came from, there it 
will return, equally honored whether it 
belongs to the feet, the heart, or the 
brain. This is where the Chaldeans de- 
rived the idea of the zodical signs hav- 



94 



AND LETTERS 

ing a place in the different parts of the 
body. Adam Cadmon is the Eternal 
Messiah, I Corinthians, 15 \22, that in 
the different parts of his nature mani- 
fested Himself in later Worlds, but al- 
ways remained the perfect Bi-une Being. 
He was not only Adam Cadmon, but 
equally the Adonai, or only Begotten 
Son. As the Father and Mother of a 
family send off their offspring losing 
nothing of themselves, by so doing, so 
the Adonai, as Adam Cadmon, took the 
place of Father and Mother, through 
his Bi-Une nature, and after sending 
forth myriads of souls, lost nothing. 

The World Briah, or the World of 
Creation, differs from the Aziluth 
World in having its substance no longer 
pure spirit, but an intermingling of 
spirits with ether, not as we know it, 
but as the primordial element, from 
which the other elements emanate. It 
differs from it also in having for its 
centre, not the Adonai, but the Logos, 
who is a manifestation of the Adonai, 
in his official nature as Creator. 

Taking Adam Cadmon as a type of 
perfect man, the Logos calls forth by 
the Word all nature, and crowns it with 



95 



NUMBERS 

man himself, who is to enjoy and use 
it; as it is said in the first chapter of 
Genesis : "He created man in his own 
image, male and female created he 
them." And again in the Eighth Psalm : 
"He made man to have dominion ovc, 
the fish of the sea, the fowl of the air, 
&c." In this World, Adam Protoplas- 
tus appears, combining in himself all 
generations of men with the possibilities 
for either good or evil. 

In the Formative World, called Jet- 
sirah, Adam Protoplastus has, as the 
Rabbi Loriah would say: "Broken to 
pieces or fragments." 

From these fragments those who were 
attracted to the Material World, and 
were filled with evil desires, fell into 
the World of shells, or the Factive 
World, where they are struggling as 
children of the Third Adam, or Adam 
Belial, to free themselves from the 
shells that encompass them. This was 
illustrated by the Children of Israel be- 
ing held in bondage by the Egyptians, 
until there appeared one as their Mes- 
siah to break their chains and lead 
them into the Promised Land (equiva- 



96 



AND LETTERS 

lent to breaking their shells and freeing 
them into spiritual beings). 

When Adam Belial took all the evil 
fragments that fell from Adam Proto- 
plastus in the Formative World and 
peopled the Factive World, or Asia, 
with them and their descendants he 
was in the World of ceaseless activity 
where doing is more essential than be- 
ing. Adam Belial, the man of shells, 
was forced in this World to ^ombat ex- 
ternal dangers that surrounded him by 
his dense material body. It did not pro- 
tect him from the invisible enemies that 
entered his organism, through thought, 
and the senses, but served to protect 
him from more gross forms of danger. 
This man is always called: "The man 
of Sin." Another name for the man 
of "Shells." 

This Factive World is pre-eminently 
the World of regeneration. It is the 
point of departure from the old life to 
the new, and it is here that man learns 
the folly of doing, and the wisdom c 
being. 

In the First Septenary, with th< 
Adonai as the Centre, and Aleph stand- 



97 



NUMBERS 

ing as Trinity, we have our introduc- 
tion to Adam Cadmon; all different 
manifestations of the same Being. 

Kether is the Light reflected from the 
true Light of the Ain-Soph; Adonai is 
the Life and the Light; Aleph is the 
suggestion of the human element that 
will be manifested. The Ain-Soph is 
the source of Light, Life Being and the 
fullness of creation, and yet remains 
unknown and unknowable. One of the 
symbols of the Ain-Soph is the central 
dot known as the Yod. 

Aleph does not remain at the centre, 
but becomes the connecting link or ca- 
nal as the active Principle of distribu- 
tion. It is not an Absolute Unity, be- 
cause it is related to the Adonai, and 
all that follows. Therefore, it is called 
the First Relative Unity. It is the only 
relationship possible that can exist be- 
tween the Septenaries, and the Ten 
Principles. As Aleph represents the 
perfect man, we must find expression 
of his different organs in the different 
Letters that follow. These have already 
been referred to in speaking of the 
twelve single Letters, and the signs of 
the Zodiac, 



98 



AND LETTERS 

So, when we come to the Second Let- 
ter, "Beth" *2 we find h y its for- 
mation and the appearance of an open 
mouth, that it is therefore called "the 
mouth of man." 

It is made of two horizontal lines, 
joined on the right hand by a slight 
perpendicular one. If we were consid- 
ering the Letters from any other as- 
pect than that of man, it might not be 
called a mouth, but it would be recog- 
nized as that into which anything could 
enter, and anything could come forth. 

This seems to give the idea, that in 
its relation to Aleph, as the perfected 
man it became his first mode of expres- 
sion and followed by Gimmel, we realize 
the power and sanctity of the spoken 
Word. This afterwards becomes the 
Logos, that spoke all Creation into Be- 
ing. 

In the study of the Hebrew charac- 
ters we must keep in mind the relation 
each one has to the preceding, as also 
to the one succeeding. This must be 
considered from the standpoint of the 
interior meaning. 

Like Aleph, we find Beth the canal 
between "Ain-Soph" or the Adonai, or 



C9 



NUMBERS 

Unity, and Divine love or intelligence. 
These two Sephiroth henceforth, have 
a permanent place in the manifestation 
of Divinity as Creator of the Universe. 
In the World of Aziluth all The Great 
Principles are held unmanifested in 
their perfection. When the opening of 
the doors to the Lower Worlds is es- 
tablished, Aleph and Beth are the two 
canals that carry the highest Eternal 
qualities through all succeeding Princi- 
ples. 

Beth expresses through the open 
mouth the great love and intelligence 
which is henceforth to be one of the 
two leading forces of the World. 

When Solomon said : "Wisdom has 
builded her palaces, she has hewn c t 
the seven pillars," he referred to the 
building of the Universe that should 
rest on these two great Principles of 
Wisdom and Love. Beth as the hiero- 
glyph in the Tarot, is pictured as the 
High Priestess dwelling in the inner 
temple of man and expressing that 
which can emanate from it. The Will 
decides whether Beth shall utter words 
of good or evil, but whichever are 
spoken, they can never be gathered 

ioo 



AND LETTERS 

again into the mouth from which they 
issued. This is what led the Saviour 
to say: "For every idle word that man 
shall speak, he must give an account in 
the day of judgment." 

Eliphas Levey says, in denning an 
idle word, "An idle word is one that 
brings forth no result." 

It is also said in the New Testament, 
"That when a sower goes forth to sow, 
he must have the soil prepared or it 
will bring forth nothing." Which un- 
doubtedly refers to the words which is- 
sue from men's lips, that take no root 
and bring forth no return. 

The Number of Beth being Two, in- 
dicates also the Law of separation 
which was possible and had taken place 
between the Logos and His Divine 
Feminine. The Number also gives 
Beth a passivity in her relation to 
Aleph. This seems contradictory, for, 
the Priestess should be expected to rule. 
As it is seen elsewhere there is a power 
of non-resistance stronger than active 
energy. Therefore Beth in her symbol 
is found to be the t ower to bring forth 
by being acted upon by Aleph and will 
be known as, "Production." 

101 



NUMBERS 

In Egypt this Letter was represented 
by Isis crowned with the Crescent of 
the Moon, as Aleph represented Osiris, 
the full orbed Sun. Aleph is repre- 
sented as standing erect with the power 
of Will to accomplish all things. Beth 
is represented as sitting, yet, on her 
head is a crown of power, and across 
her breast a badge of honor, and in her 
hand the closed Bible. She is the power 
of the Moon, holding the secrets of 
nature or generation that are hidden 
from the profane. When she has at- 
tained the fullness of Feminine Power, 
the Moon is no longer upon her head, 
but under her foot, and she is crowned 
with the Sun, because she has risen 
above the Law of Generation. Beth 
shows, being next to Aleph and a 
passive Principle of which He is the 
active, that she should be the instru- 
ment through which the fiat of Crea- 
tion should proceed, but instead of this, 
it came through the united powers of 
Vau and He, of which we shall speak 
later. In the book of Revelation it is 
said: 'There appeared a great wonder 
in Heaven; a woman clothed with the 
Sun, and the Moon under her feet and 

102 



AND LETTERS 

upon her head a crown of twelve 
stars." 

Her being clothed in the vesture of 
the Sun, after this woman had over- 
come the physical Laws of generation 
and made glorious for her final initia- 
tion, gives Gold as the color of the 
Soul, which color is still used in initia- 
tions of the final degree. Solomon 
speaking in Esoteric language, said: 
"The King's daughter is all glorious 
within." 

The Third Letter, "Gimmel" J| is 
the throat, also represented by the 
prehensile hand in the act of closing, 
and related to Beth the Second Letter, 
as the throat is related to the mouth. 

We find this significant of the fact, 
that as long as the throat encloses and 
holds, the mouth cannot give out. The 
throat represents the vestibule of the 
sanctuary of man, which contains the en- 
trance to the higher sanctuary, the heart. 
As thoughts are generated by the mind, 
and sentiments are born of feelings and 
affections, they meet and have their 
abiding place in Gimmel, which is the 
closed throat opening between the two. 

103 



NUMBERS 

Solomon said, "Out of the abundance 
of the heart, the mouth speaketh." 

While another has said 5 "As a man 
thinketh so is he." 

Therefore, Gimmel can well be 
called the Perfected Man/ speaking by 
the power of the Spirit, that utters 
through him living words and has the 
power of producing new ideas. The 
Prophet Isaiah says : "My word shall 
not return to me void, but it shall ac- 
complish all that whereunto it is sent." 

The natural man can produce noth- 
ing by words. It is only when man has 
learned the power of the Word itself, 
and speaks at the point of equilibrium 
through Gimmel, where the intellect 
above and the heart beneath have cen- 
tered; only then, will his word have 
effect. 

The hieroglyph of Gimmel is the 
Tarot, again representing a woman but 
now crowned with a circle of stars, a 
sceptre in her left hand, where the As- 
trological sign of Venus is seen upon 
it, and in her right hand is an eagle, 
that is the symbol of the soul. This in- 
dicates that woman, like man, becomes 
the Ruler of the World, when she has 

104 



AND LETTERS 

gained ascendancy over the Lower Na- 
ture. Her Number being Three, shows 
that through her comes completion. 
Her sceptre, crowned with Venus, 
shows that love in all stages rules the 
World. 

In the natural World, by her love the 
woman establishes the family, in the 
spiritual World she brings forth the 
Divine Child, she attracts and draws 
unto herself, conceals, and holds, all 
who are touched or influenced by the 
magnet of the Law of the Creator. Her 
day is Friday and is governed by the 
planet Venus, and the Aniel. 

The symbol is, "Power or the com- 
pleteness of strength." 

Gimmel by its place preceded by Beth 
shows that it is an active Principle 
through which the word is spoken by 
the mouth. It has one very singular re- 
lation, forming an unobstructed con- 
nection, between the Adonai of the 
World of Emanation, and all the Di- 
vine Centres of the Lower Worlds. In 
the throat of man, we see this same 
communication, between the inner man 
and the outer World, and also between 
the inner man and the invisible World. 

105 



NUMBERS 

Gimmel makes a direct canal between 
the Ain-Soph and the Adonai to the 
Logos, and the Christ Centre, and end- 
ing in the Factive or Jesus Christ cen- 
tre. 

The Fourth Letter, "Daleth," ^ is 
sometimes called the door, which may 
be closed, or which may be opened or 
downward. It is also sometimes called 
the womb which opens to let the child 
pass from the World of darkness to 
Light; in a Name it indicates the des- 
tiny of individuals. This is indicated 
by noting the position of the Letters be- 
tween which it is placed. The hiero- 
glyph of Daleth is a man in a sitting 
posture, that shows by his attitude that 
he has lost the upright. In the first pic- 
ture of Daleth we see him holding the 
earth in his left hand, in the right hand 
the sceptre of the Three Principles of 
natural life. The left leg is crossed 
over the other and shows that he has 
lost the power which he must regain. 
In the other picture, he has the earth 
poised upon his sceptre, the right leg 
crossing the left, while the eagle repre- 
sents his fully developed soul. The 
Number of His Letter has already been 

1 06 



AND LETTERS 

explained as taking him back to Unity 
by being Number Four. We see this in 
the direct communication it has with 
the Divine World of the Ain-Soph, by 
carrying Light and Life to the lower 
Worlds. No other canals fall into or 
cross it. This Letter governs Thurs- 
day; and the invisible vital fluid which 
he carries from Unity to Lower Worlds 
has been done by a propelling power of 
a Will actually subservient to the Di- 
vine. 

The Letter is made by two lines, an 
upper horizontal running slightly down- 
ward to a perpendicular, and are almost 
equal in length, showing that the ac- 
tive and passive Principles are nearly 
balanced. The horizontal Line being 
more heavily shaded indicates that the 
passive, is the stronger Principle in this 
case, for, when the Active Principle 
has but one office to perform, that of 
generating or of giving forth, the 
passive must receive, hold and bring 
forth. 

Daleth, according to the Tarot of 
Papus, expresses a creation made by a 
Creative Being according to a Divine 
Law, but being placed as the Central 

107 



NUMBERS 

Arcanum (for every Letter is an Ar- 
canum or World of knowledge by it- 
self) of the First Deptenary, it be- 
comes a pivot that turns from the Ideal 
of a Creative World, to the possibilities 
of all the progressions of the Lower 
World. It must also be borne in mind 
that the Letters of the Tirst Septenary 
refer to the Higher order of Intelli- 
gence. 

The symbol of Daleth is, "Destiny." 
Man as we know him to-day, the 
creature of impulse and passion, will 
pass through door after door, into life 
after life, until he attains a model ac- 
cording to which he was created. This 
model still exists in the mind of The 
Creator. Daleth corresponds to the 
Fourth Principle Chesed, or Mercy. 



108 



AND LETTERS 



CHAPTER NINTH. 

LETTERS — CONTINUED. 

The Fifth Letter of the Hebrew Al- 
phabet is, "He" j-| 

It is made of three lines, one hori- 
zontal, and two perpendicular at either 
end. That which distinguishes it from 
Beth is the third line which is slightly 
disjoined from the horizontal at the 
top. This shows that "He" does not re- 
ceive the full power of its Divine Femi- 
nine nature, because it is cut off from 
the channel or source of its being. 

It represents the Eternal Feminine 
Principle. The hieroglyph of "He," 
carries the idea of power that all truly 
feminine Letters represent. The pic- 
ture in the Tarot represents a man, a 
Ruler, and a Ruler of a Church. He is 
designated as the Pope, who is sitting 
with the thumb and two first fingers 
raised in blessing and upholding in His 
left hand the ancient Sistrum of Egypt, 

109 



NUMBERS 

which here contains the full number of 
the seven notes. The raising of the 
thumb and two first fingers while repre- 
senting Trinity, as recognized by the 
Christian Church, goes further back 
than Christianity and takes us into the 
Temples of ancient Egypt where Osiris 
is seen, carved in bas-relief initiating 
some Pharoah into the Mysteries. As 
the neophyte approaches, Osiris holds 
the thumb and two fingers in the same 
position, but so placed as to give the 
Letter Beth, or the symbol of the Fem- 
inine nature. Thi shows that the postu- 
lant has, by training attained the state 
of duality, where neither Principles pre- 
dominate. This is beautifully expressed 
in that ancient Egyptian hymn, which 
was chanted at the ceremony of initia- 
tion : 

"Oh Fatherhood, Oh Motherhood, 
Thou blessed two in one; 
Absorb me ever more in Thee, 
And find my soul's completeness." 

On the other side of the picture, the 
pillars of the chair on which the Pope 
sits are raised as high as the top of His 

no 



AND LETTERS 

head, the Sistrum is broken, leaving the 
three notes of the World of Emana- 
tion above, and the four of man, or the 
Lower World, beneath. This man rep- 
resents an initiate into the higher mys- 
teries, and the two columns Yakim and 
Boaz, the active and passive Principle 
that we find in every room of initia- 
tion of secret orders. On the right 
hand is the Law, and on the left liberty 
to obey or disobey. He needs no books 
to give him knowledge, for he received 
by initiation the union that opens the 
World of Knowledge to him, and the 
broken Sistrum only shows that the 
Fallen Man has regained his union with 
the Trinity. This now protects the 
Perfect Man who has attained the de- 
velopment of the perfected square. 

He does not rule by active power 
alone, but his power is supplanted, and 
completed by that of the Empress seen 
in the picture of the Tarot, Number 
Three; the esoteric meaning of Daleth 
is the turning of the door, by which, in 
the process of generation, the two 
principles must work in harmony. 

Since Absolute Unity was repre- 
sented standing, the Emperor and the 

in 



NUMBERS 

Pope as seen in the Tarot have been 
represented sitting, shorn of their ab- 
solute independence. This is the story 
told in the first chapter of Genesis. 
Here the Ideal Being was created by 
the hidden active and passive Princi- 
ples, and all that followed is but a par- 
tial creation, because separated from 
the Feminine Principle, as we see by 
the form of the Letter. 

The Sistrum refers to the most sa- 
cred musical used in the worship in the 
ancient Temples of Egypt and signifies 
the Feminine Principle by the circle, and 
its relation to the masculine, as shown 
by the straight lines that cross it. This 
instrument was devoted to the services 
in the Temple of Hathor, and only 
played upon by the virgins, or vestals 
of the Temple. To those who under- 
stand, it is the story of the seven vi- 
brations of love from the lowest note 
to the highest. To-day, in Egypt, we 
find the same effect is produced by the 
low crooning of the Dervishes, with 
which their service begins until it in- 
creases in such passionate ardor that 
they are frequently overcome, made un- 
conscious, and fall in a spiritual ecstasy. 

112 



AND LETTERS 

All religions have taught this truth by 
music, or by vibrations of motion, such 
as dancing. 

The Deva-Dassis of the Temples of 
India were chosen when young, and 
devoted to this part of the religious ser- 
vice; among the Shakers of the present 
day we find the same manner of obtain- 
ing ecstasy through the vibrations 
caused by dancing. The Indian War 
Dance is but another phase of the same 
theory. When the Sistrum was divided 
and the three seen independent of the 
four, man was separated from the Ter- 
nary of the Higher World, until he had 
overcome that which related to his 
physical nature, and the Objective 
World. 

The place occupied by the Fifth Let- 
ter, He, follows immediately Daleth, 
the door; through this door the soul en- 
tered into a realization of the Invisible 
World, and as we find it taught in the 
Bible, has found Bi-Unity. Though He, 
is a Feminine Letter in itself, its hiero- 
glyph also shows it to have the mascu- 
line nature, and to emphasize this still 
more strongly, we see before it the ef- 
fort it has made to gain the two in 

113 



NUMBERS 

One, the hieroglyph showing the figure 
with hands uplifted in supplication as 
it seeks the union of the Two natures. 
It is here that He loses the Feminine 
Nature, and gains the activity of the 
Masculine, thus becoming the Two in 
One. 

The first great meaning of He, is the 
invisible breath, that sends forth the 
Word through the mouth of Beth, from 
the recesses of Gimmel, the throat. This 
breath has been received through the 
Universal breath of Emanation, and the 
Letter in Astronomy denotes the Ram, 
the nature of fire, of leadership, and 
great sacrifice through suffering. Cor- 
responding to this Letter is the Princi- 
ple, "Peched," or Number which repre- 
sents, "Fear," and here becomes fear- 
less. 

The symbol of He, is life, and the 
Number in its relation to the Absolute, 
must be deferred until we reach the 
Number Ten. 

The Sixth Letter, "Vau," ) is formed 
by two lines, a very short hori- 
zontal line, joining at the top a long 
perpendicular one; the horizontal line, 
though short, slopes showing that it 

114 



AND LETTERS 

came from a higher Realm to a Lower; 
the perpendicular line represents Rela- 
tive Unity. The hieroglyph for Vau, 
represents the eye and all that relates 
to Light, and Brilliancy, as we find in 
Genesis a description of it, where it 
says: "Let there be Light and there 
was Light." 

This came from the manifestation of 
Jesus Christ, the Light of the World; 
for, John said: "He was the Light, and 
the Light was the Light of men." 

When Paul saw Jesus, at Damascus, 
in the glare of the noontide sun he was 
blinded by the dazzling Light that was 
brighter than the sun. So we see no 
hieroglyph that could better express the 
meaning of Vau than the blazing Sun, 
from the centre of which the Love 
Principle is sent forth in the form of a 
cupid, aiming an arrow at man. In the 
one picture the archer is blindfolded, 
and he hits the man in the pineal gland; 
this gland is the organ of man's high- 
est intuitive faculties, and when he has 
become developed so that he can see 
with the inner eye, the arrow from the 
sun, God hits him in his heart, and 

ii5 



NUMBERS 

opens the fountain of love which is 
above all other faculties. 

Vau stands for the Adonai, the 
Eternal Sun, who at this upper Sep- 
tenary governs, like Osiris, the Upper 
and Lower Worlds, Spirit and Matter. 
It is the Logos, whose centre is in the 
Creative World, having been sent forth 
by the Adonai. The Adonai in His 
individuality never leaves the Supreme 
World, but manifests this individuality 
in His different capacities as the Word 
or Logos, the Christ and the Jesus 
Christ. 

The World in which the Vau has its 
place is the World of Ideals, with Be- 
ings unmanifested. It follows the He, 
and precedes the Zain. 

The symbol of Vau is, "Love." It is 
seen as the source of life. 

In the hieroglyph are also three peo- 
ple, a youth standing with folded arms 
where two roads meet, and on either 
side of him a woman. The one on his 
right hand is crowned with Gold, the 
one on the left is crowned with a vine, 
signifying dissipation. The spirit of 
Justice stands with a bow and arrow 
ready to punish the tendency to vice, 

xi6 



AND LETTERS 

while pure love attracts the youth to 
the Higher Feminine. He does not at 
first see the difference between lust and 
love, but when once realized, the Lower 
Feminine has lost her Power. 

The Vau was represented in Egypt 
as the offspring of Osiris and Isis, ani 
on the walls of Her most sacred Tem- 
ples at Philae, its carvings are still to 
be seen. In the religion of our time, we 
call it the Father, the Son, and the 
Spirit; but in the time of Egypt's glory, 
when she was the centre of philosophy, 
it was called Osiris, Isis, and Horis. 
This was during the first, or Taurian 
cycle where Apis representing the Bull 
was the object of worship. In the his- 
torical rooms at New York City, in the 
National Museum of London, and the 
great museum of Ghizeh at Cairo, are 
proofs of the respect paid to this ani- 
mal. In India, even at the present time, 
we find the Sacred Cow the object of 
veneration. 

We have now reached the last of the 
First Septenary, the "Letter Zain" ] 

No series can progress beyond seven, 
and each Septenary begins and closes 
with a Number that can be taken back 

117 



NUMBERS 

to Unity. This is also true of the mid- 
dle Letter. The perfect law of Num- 
bers and Letters is never broken, if 
continued in a progressive series ac- 
cording to this Law. 

The hieroglyph represents an arrow, 
but the figure in the picture is that of a 
Conqueror, surrounded by four columns, 
which support a starry decked canopy. 
The pillars represent the elements that 
have come forth from the primeval 
ether and this in turn has come from 
the Hyle of the World of the Ain- 
Soph ; these elements are for man to 
conquer, and the four animals seen in 
the hieroglyph are also those seen in 
Ezekiel's vision, the lion, the eagle, the 
bull and the lamb. They are symbols 
also of the Quarternary and of U~z 
Four Worlds. 

These also represent the red blood 
from the heart of the lion, the gluten 
from the white eagle, which is the high- 
est development of physical, the heart 
and the brains, while the Bull repre- 
sents physical life in its fullest possi- 
bilities, the lamb represents the spirit of 
sacrifice and is willing to give all for 
man's salvation. 

118 



AND LETTERS 

The Letter Zain makes a transition 
from the First Septenary to the next. 
The Conqueror is seen with two 
Sphinxes, one white and the other 
black, harnessed to his chariot. This 
represents the darkness out of which 
man emerges and the purity he has at- 
tained through initiation. In the order, 
known as the "Fraternity of the Treas- 
ury of Light," we find the perpetua- 
tion of this high initiation. It is a 
brotherhood scattered over the world, 
where each member, by his illumination, 
is in communication with the rest, by 
thought transference. The Letter Zain, 
more than any other, shows the preser- 
vation of the Divine in the human and 
corresponds with Vau of the Quarter- 
nary. 

In this Letter is seen the beginning of 
motion directed by a Will, as the ar- 
row can be sent to all the Lower 
Worlds, and by reflex action comes back 
to the place from whence it started. 

This is direct motion, and through it 
the World was created. No motion can 
be made in one element which does not 
effect the element below, and indirectly 
the one above. A vibration sent through 

119 



NUMBERS 

the air by a stone which falls into the 
water has left an endless effect on the 
air; in the water it reaches the farthest 
limit of that element, and when it 
sinks into the earth at the bottom of the 
water it leaves not only a vibration, but 
an impress. The arrow, in the case of 
Zain, is sent from the Creative World, 
by the central Will of the Universe; it 
continues direct motion until it reaches 
the next World below. 
The symbol of Zain is, "Victory." 
This is emblazoned in the letters 
V. C, engraved on the Conqueror's 
shield upon the front of the chariot, as 
also the winged globe of Egypt. The 
Letter is formed much like the figure 
Seven. 



120 



AND LETTERS 



CHAPTER TENTH. 

SECOND SEPTENARY. 

We have now followed the Letter 
Zain into the next World, Formation, to 
which belongs the Second Septenary. 

The Relative Unity which is the be- 
ginning of this Septenary, is the Letter, 
"Heth" j-| 

This Letter like "He," in the First 
Septenary, is made by two upright lines, 
connected by a horizontal line above. 
To the ordinary observer, it cannot be 
distinguished from He in its formation; 
but to the close observer the three lines 
in Heth are closely connected, and there 
is no opening between the perpendicular 
at the left and the horizontal above. 
Even Hebrew writers fail to make this 
distinction between these Letters. Heth 
shows the vital current passing uninter- 
ruptedly through it, while in He a part 
of it was cut off from its source. 
Strange as it may seem, Heth as a Let- 

121 



NUMBERS 

ter is stronger than He. He, occupies its 
place in the First Septenary where it 
is purely a Passive Principle in connec- 
tion with Aleph and the Adonai, while 
Heth occupies the place of leader of 
the next Septenary. 

Each Septenary begins with a positive 
Letter, though it may be passive in its 
nature, it is always active in its opera- 
tion. The Adonai had the unity in Him- 
self with the Feminine Principle un- 
manifested, but was positive in His 
operations. 

In The Second Septenary Heth, pas- 
sive in Her Nature, is the seventh in 
Principle which has become, not only 
active, but the leader of a series of 
progressions because she has attained 
the Bi-Une state. The nearer this is 
attained by man or woman, the greater 
their power to rule others. Heth has 
her centre of power in the World of 
Formation and is limited. Aleph, as 
the beginning of all Letters and all the 
Septenaries, has unlimited power. 

The pictorial hieroglyph of Heth rep- 
resents a woman, holding in her hands 
the scales of Justice, by which she 

122 






AND LETTERS 

weighs and judges all things brought 
before her. 

The meaning of Heth is a field of 
vast possibilities, and is spoken of in 
Genesis, second chapter, where, "Yav- 
veh-Elohim made man of the dust of 
the ground," or in other words, he cov- 
ered with a vesture the ideal that had 
been created by the Logos. Man would 
never have needed this material cover- 
ing, if he had continued to live in the 
Realm of Light. 

Looking upon the animal World, 
man's Will was stirred by his desire to 
descend into this Lower World and 
here he found himself unprotected. 

In Egypt, from whence Moses no 
doubt borrowed his ideas of Creation, 
the God Ptah was the God of form, who 
moulded the bodies of Fallen Man. The 
field of Heth denotes something requir- 
ing great labor and the union of all the 
powers above with man's own efforts, 
and will. 

The Feminine Nature that receives, 
holds, and brings forth, is symbolized 
by the earth as a field, and Heth as a 
mother and Creator. The work to be 
done by Heth must be done in the 



NUMBERS 

World of Formation, where forms are 
substantial, but neither material nor 
spiritual. 

In Genesis, 2:19, "Out of the ground 
the Lord brought forth every beast of 
the field, and every fowl of the air." 

This is a continuation of the account 
in the first chapter of Genesis, where it 
is said: "He made man in his own 
image, male and female." 

The Number of the Letter Heth, be- 
ing eight, signifies the union of two 
Worlds and they correspond to t e 
union of the Formative World with the 
Factive, or the Factive World with tne 
Creative, and also corresponds with the 
union of two natures, the Lower with 
the Higher Feminine. Its great idea, 
it is seen, is a balancing power. This 
Letter also shows something to be at- 
tained by labor, while the former "He" 
denotes absolute existence, without any 
effort whatever. Astronomically it sym- 
bolizes Libra. 

The symbol is : "Equilibrium." 

We now come to the Ninth Letter, 
"Teth" £ 

It is formed by a Vau, united at its 
base with a horizontal straight line 

124 



AND LETTERS 

which ascends at the right, turns back 
towards the Vau, and ends with a Yod. 
Yod does not unite with Vau, because its 
work of Absolute Unity is being done 
by the Vau. In this Letter three 
Worlds are represented as acting with 
it. It signifies protection from above 
to that which is below, and it is this 
Number and Letter that unites the First 
Septenary with the Third. Its meaning 
is given as a roof, a shelter, or protec- 
tion, and it will protect all the inmates 
who are initiates of the Light of Wis- 
dom. 

The hieroglyph of Heth, pictured in 
the Tarot, represents an old man hold- 
ing aloft in his right hand a lantern. He 
is protected by a mantle and hood and 
is the culmination of light to the young 
man we saw starting forth with the two 
feminines one on either side. He had 
the power to choose betwen vice and 
virtue, in the sixth Arcanum. The ar- 
row which was then shot from the 
height over the head of this young man 
has now become the staff upon which 
he leans, it first enlightens his intelli- 
gence, by the revival of intuition and 
then his affection, until it becomes a 

125 



NUMBERS 

Light to his path. Solomon described 
this young man in many parts of 
Proverbs. When he has attained the 
fullness of time allotted to him, he 
holds aloft the lamp, that attracts all 
those who behold him. In the twenty- 
third Psalm it is said: 'Thy rod and 
thy staff, they comfort me." 

Every true master has a staff, a rod, 
and a lamp. An initiate who has 
gained his staff and his lamp, has be- 
come a Master or an Adept. When 
Moses struck the rock in the wilderness, 
he struck it with the rod (this was his 
visible means of producing the miracu- 
lous result), but the staff that gave him 
the power to perform this miracle was 
invisible. The staff is always invisible. 
It is the indwelling Word, which is 
only seen in its results. The rod may 
be that which Christ used to annoint 
the eyes of the blind man, to heal the 
sick, and to feed the multitude; indeed, 
whatever is seen by others and thought 
by them to be the power that does the 
work, is only a manifestation of an in- 
ward force that they do not know. The 
difference between the rod and the staff 
is, that the one is the means used to 

126 



AND LETTERS 

accomplish, and the other is the power 
gained to use those means. The lamp 
is the Light of Wisdom, by which the 
Word can always be spoken with un- 
erring results. To gain the rod and 
the staff, and the lamp, three Worlds 
must be called upon to act in unison 
with man's power. In the first, we 
have the power that can only be at- 
tained by prayer; in the second, we 
have those who have united themselves 
with the Master by concentration of 
purpose, and steadfastness of pursuit. 
I the Third World, we have the nat- 
ural forces to which man belongs. In 
the case of true healing, we see this 
more plainly than in anything else. The 
natural force, or magnetic force or 
breath which the spirit made use of as 
a medium, is the connecting force be- 
tween the Factive and Formative 
Worlds. Beyond this, if it is indeed 
true healing, it reaches into the World 
of Creation by the "Cabiric chain" to 
which the initiate has been joined. 
When we can reach the Creative World 
the cure is instantaneous. This is the 
result of a life long effort and prac 
tice. 

127 



NUMBERS 

The symbol of this sign is, "Wisdom." 

In Astrology, Heth is related to the 
sign of Leo. This is the red lion 
spoken of in Hermetic language as 
united with the gluten of the white 
eagle. The lion's functions are in the 
heart, and when the equilibrium is estab- 
lished between the intellectual forces of 
the brain, represented by the gluten of 
the white eagle, and the love forces of 
the heart, man has become an Adept. 

We now come to the Number of 
Numbers, "Ten," the Hebrew Letter be- 
ing, "Yod" 1 

This Letter is formed like a dot or 
period. It is the completion and full 
expression of all Numbers. From this 
central dot radiates to an endless cir- 
cumference the power of this Unity, and 
from this is taken the first Letter of 
the Tetragrammatan, and of the all 
powerful Word, Yahveh. 

The pictorial hieroglyph represents 
the wheel of destiny with a sphinx di- 
recting it; while the wheel turns up- 
ward and what the world calls "Good" 
predominates. When it reaches the do- 
minion of the sphinx at its extreme up- 
ward movement, it begins to turn down- 

128 



AND LETTERS 

ward, and indicates darkness, which the 
ordinary man calls evil. This originated 
with the old Egyptian myths of Osiris 
going into the lower Worlds when the 
day was done and night began to reign. 

This Letter Yod, has attained the 
equilibrium of the Two Forces, as is 
seen in the Number Ten, where the 
Active Unity stands side by side with 
the Passive, or Divine Feminine Prin- 
ciple. Yod, therefore, as represented by 
this Principle, shows that a higher wis- 
dom than is seen by the Lower World, 
is constantly judging of the progress of 
the wheel and meting out the justice 
that shall be tried by the downward 
movement, and at the same time where 
the reward shall come after the trial. 

"Just is the wheel. ,, 

This is the Eternal Principle of life. 
Not until the wheel has touched the 
earth in its downward tendency, can it 
begin to go upward with renewed force 
from the power it has gained by desire. 
This is what the world calls, "The 
wheel of Fate." 

This is guided by what seems to be a 
blind force apparently having no rela- 
tions to that which has been in the 

139 



NUMBERS 

body. The Master of Nazareth, who 
knew all Laws and Principles in each 
World has said, "Whatsoever a man 
soweth that shall he also reap, and 
whatsoever ye have done to others, must 
be done to you again." 

But also according to the Law of 
what the Rosicrucians call, "Multipli- 
cation, thirty, sixty and an hundred 
fold." 

No seed ever planted ever producer 
merely one of its kind. From one ker- 
nel of corn, there will be at least from 
four to a thousand kernels brought 
forth. In the book of Revelation, we 
are told that John saw the dead, small 
and great receiving, for the deeds done 
in the body, their rewards. As the Fac- 
tive World is the only World of bodily 
or physical conditions, it must be in 
this World that the seed is sown for 
good or evil, and must be reaped where 
it is sown. As this little life of three 
score and ten is too short to reap the 
good or evil, that any soul has done in 
the body, we must again come to earth 
to reap here what was sown. It is 
when we have learned to do nothing 
but good, that we cease to need the dis- 

130 



cipline of earth. This is why the doc- 
trine of reincarnation, is the only one 
that can show the justice of the su- 
preme Power, and this teaches man 
that he is not in the hands of an arbi- 
trary despot, but that he is making his 
own life for good or evil, for all future 
ages. 

The scales of justice, which we find 
the constant symbol of Unity, enable 
us to look at every human being as one 
who is receiving the fruits of that 
which he has sown in the past, though 
he may not remember it. He will see 
all his lives and all his deeds when he 
enters the invisible world as a great 
panorama moving before him. They are 
all written in his consciousness as well 
as on the light that belongs to his per- 
sonality and can no more be erased than 
a star can be removed from the firma- 
ment. This is why the testimony of 
drowning men always reveals at the mo- 
ment of unconsciousness at the point of 
drowning, every event of their lives, 
both good and evil, some of which have 
long been forgotten. This is what is 
referred to in the Biblical passage, 
where it is mentioned that when the 

131 



book of life is opened, every man's 
acts, will be found recorded there. 

The sphinx in the hieroglyph, in her 
watchfulness over the field has the qual- 
ity of all four things of existence. It 
has the courage, and heart of the lion, 
the wisdom of a serpent, the strength 
of the Bull, and the face of the human 
being, looking forward to know the 
mystery of life. It also has the wings 
that give it the quality of the bird, and 
which enable it to mount into Realms 
beyond that of ordinary mortals. This 
face looks calmly forth through the 
vista of the ages to the attainment of 
perfection. The symbol of the sphinx 
has been found among the ancient ruins 
of Yucatan as a relic of the Mayas, 
where Dr. Le Plangeon, himself, found 
a small model of the sphinx of Egypt 
buried many feet under ground. 

The Yod, represents potential mani- 
festation, an endless spiritual duration. 
It is only limited by the circumference 
of immensity, which radiates from the 
centre of the Letter. Belonging as it 
does to the Formative World, it is 
known to the inhabitants of that World 
as working in equilibrium with the Di- 



vine Feminine that makes it a complete 
union. 

Its symbol is, "Eternity." 

In the parable of the Ten Virgins, 
five of whom were wise, and five were 
foolish, we find the perfect Number 
Ten, divided in the Lower Feminine 
Principle represented by the foolish vir- 
gins, who had no oil in their lamps, and 
no preparation for the light or wisdom 
they would need. Five were wise, hav- 
ing prepared themselves by the oil in 
their lamps for the day of trial or reck- 
oning which should surely come. 

In the parable of the talents, to one 
was given five, to another two, and to 
another one. When the account to 
their Lord for the talents was made, and 
the one who had been given five brought 
another five, the Master said: "Well 
done, thou good and faithful servant; 
because thou hast been faithful over a 
few things, I will make thee ruler over 
many things, enter thou into the joy of 
thy Lord." 

The doubling of the five talents made 
a completion of the Ten Principles, and 
at this point, he had been made a com- 
plete master of his life, and could 

133 



J.X «J JtL &£**.& 



choose as in the hieroglyph in Vau, 
whether he should follow the virgin 
crowned with Gold, or the one crowned 
with the emblem of dissipation. The 
one who hid his talents had it taken 
from him because he had made no use 
of it and on account of his laxness had 
to commence again. The one with the 
two talents received a proportionate re- 
ward. He could not have handled the 
reward given the one with the five tal- 
ents, but when his own had been dou- 
bled, he had learned the steps whereby 
they had been won. He knew they be- 
longed to him, because they were the 
outgrowth of his original talents. This 
proves that souls do not come into this 
world equally endowed, but receive 
their reward according to the talent 
given. The one with the five talents 
made ten, and the one with two talents 
showed he was an ordinary mortal, but 
on the road where by faithfulness to 
himself, he would receive five talents, 
and so gain his final reward through 
the use of them. 



134 



CHAPTER ELEVENTH. 

SECOND SEPTENARY — CONTINUED. 

In the Creative World, the Divine 
Feminine was concealed, except as indi- 
cated by the Number Four; but in the 
Second Septenary or the Formative 
World, it stands forth with equal power 
as co-worker with that of the Activ: 
Principle of Unity. In the secrets of 
its results we find all due to the Will 
to formulate and execute. Von Hek- 
moth, one of the great Occultists of the 
Seventeenth century, said, "The Will is 
a substance, more subtle than ether, 
finer than electricity and can only be 
controlled by the psychic (or soul 
power)." 

The failure of men in life, is because 
they do not understand the power of 
this substance known as Will. It is di- 
vided into the Divine Will; the Uni- 
versal Will running through nature; 
and the Human Will which is but an 

135 



atom of the Great Will. It is in its na- 
ture universal, but affected by the dif- 
ferent planes on which it acts. Inter- 
planetary, interstellar, and penetrating 
all substances. It can equally act 
through the World of Emanation, of 
Creation, of Formation, and of the Ma- 
terial or Factive World. The Will 
cannot be controlled by thought; it is 
inherent in the nature of Unity and 
belongs to the Yod. Consciousness is 
spontaneous and cannot be controlled, 
but it lacks the power of the Will to 
perform. Consciousness can act inde- 
pendent of the Will, but the Will cannot 
act independent of the conscience, 
though generally both work in unison. 
The Will cannot be acted upon by the 
intellect alone which is a mental quality, 
nor by the affections alone, nor even by 
both united. It is the Ego alone that 
can force the Will into the pursuit of 
any given purpose. 

When Disraeli, or Lord Beaconsfield, 
as a young Jewish boy, walked the 
streets of London, he conceived the idea 
that he would die Prime Minister to 
Queen Victoria. From that day all the 
powers of his ego, intellectual and emo- 

136 



tional gathered themselves and worked 
unceasingly to that end. Whatever 
might prove to be an obstacle to his 
future, or hurtful, he avoided on the 
one hand, and thought on the other all 
that would be advantageous, not only 
towards gaining this end, but towards 
being able to represent with dignity the 
office he desired. 

In dying Disraeli said, "Anyone can 
be what he wills to be." 

Yod, is the storehouse of this Will 
from which it is sent to all lesser 
Worlds, and to every living creature; 
even the herb, before it has reached the 
lowest form of animal motion, shows 
by the direction of its germ, this Will 
that sends upward the stalk, and down- 
ward the root. 

In Genesis 1 :2, we are told that the 
World was "Formless and clothed in 
darkness." 

Upon this was sent the Will of the 
Yod, as an outer force starting into vi- 
bration, that which should afterward be 
more clearly spoken into existence by 
the Logos. The description of Crea- 
tion here given, is that of a picture in 
the mind of an artist before he has 

137 



placed a finger to the canvas. The Yod, 
dwelling at the centre of Emanation 
sends forth the Sun to abide in the 
same manner in the centre of the Cre- 
ative World, as the Logos or Word. 
He is to be the artist who will bring 
forth the design which we have just de- 
scribed, and make of it a living reality. 
By his vibration there is a continuation 
of the motion spoken of as starting 
from Aleph and first manifested in the 
Letter Zain. In the Word Yo-He, Vau 
He, we find Yod as the father, He as 
the Mother, and from these two the 
Vau was brought forth. 
The symbol of Yod, is "Completion" 
The Eleventh Letter, "Caph" ^ 1S 
formed like Gimmel, but the arms are 
longer and give a stronger grasp in de- 
noting strength. With this Letter rep- 
resented by Unities in opposition, de- 
generation begins its work. It is here 
that the Lower Feminine asserts Her- 
self as the equal of man, and after- 
wards tramples him under foot. The 
Two Unities added correspond to the 
Number Two, as well as the Number 
Eleven, and as mentioned in Two, is 
the first manifestation of the Divine 

138 



AND LETTERS 

Nature. Even in the Creative World 
the combat began, and will continue. 

The Arcanum of this Letter expresses 
strength and vitality, and shows a wom- 
an without any effort closing the jaws 
of a lion. She wears a crown upon her 
head, shaped like the figure eight, placed 
in a horizontal position. It must never 
be forgotten that all illustrations of 
strength (with the exception of Aleph) 
are given in the form of a woman. In 
this picture is seen the life of the true 
adept, crowned with a circle of astral 
light, which is under the control of the 
human Realm and has the possibility 
of becoming one with the Divine Will, 
and therefore, accomplishes miraculous 
results without effort. 

In Astronomy it denotes Mars, the 
Elohim of concentrated activity, and 
opposition and aggression. It also gov- 
erns Tuesday. 

"The symbol is, "Separation." 

This Number, in the Temples of in- 
itiation, is seen in the two columns 
through which the initiate is called to 
pass. They are not only of opposing 
colors, but are opposite each other and 
are traced back as far as Solomon's 

139 



NUMBERS 

Temple. The pillars of Hercules which 
are the land marks of separation, be- 
tween the Continents of Africa and Eu- 
rope at Gibraltar were made the symbol 
of the sign of Gemini, the head of the 
air triplicity. Here is the man with two 
natures, opposing each other, separated 
from each other, and yet belonging to 
each other. In Egypt, every Temple has 
for its entrance a broad doorway with 
a pilon tower on either side. It was 
this Principle represented by the sym- 
bol of "Separation," which was the aim 
of every Pharoah to attain, who started 
on the study of the Principles of Num- 
bers and Letters. 

Sampson showed his knowledge of 
this Principle by having his hands di- 
rected to the central pillars of the tem- 
ple, so that by putting his arms around 
them he could pull down the entire 
building. This is an illustration of the 
fact that, anyone by living an entirely 
animal existence can destroy the bal- 
ance or equilibrium that supports the 
universe, namely Wisdom and Love. 

The Golden Hathor has been vividly 
pictured by one of our modern writers, 
as entrancing all who heard her from 

140 






AND LETTERS 

her position on the centre of the Pilon 
Tower. As the temple was approached, 
these massive towers of masonry rising 
seventy feet from the earth, had no 
roof, no relationship. They were merely 
the entrance to the vestibule of the tem- 
ple, but when the temple itself was en- 
tered, these towers were united by a 
stone bridge, designating the union of 
the two in one, or Bi-Unity. Who- 
ever could stand upon the centre of 
this bridge had developed both natur ; 
and held the world by their magnetic 
charm. Hathor was the Mary Magda- 
lene of the Egyptian Religion and when 
she sang to her people, from the centre 
of this bridge, none could resist her. 
Men left their families, all relationships 
of earth were forgotten, as they 
swarmed in masses from every part of 
the Kingdom to reach her. If they 
were premature, they were sure to meet 
death. The whole is one of the finest 
descriptions ever given, of a soul, who 
has united the Higher Feminine with 
the Lower, the Higher Ego with the 
Lower, the human with the Divine. To- 
day the result is the same where one can 
speak the Word from this innermost 

141 



NUMBERS 

centre of their being. They can attract 
and hold and influence, and heal, and 
none can tell the secret of their pow- 
ers. 

We find this Law of Separation in 
the Yod, and it is the beginning of 
man's degeneration. Here he was sep- 
arated from all he loved. In the study 
of Letters from this time we need ex- 
pect nothing but struggles and suffer- 
ings to regain his former powers. 

We have now reached the Twelfth 
Letter, "Lamed" ^ 

This is formed like our figure Five, 
and denotes the arm or that which may 
be extended in an expansive movement. 
Lamed is applied to all ideas of con- 
ception, extention, and power derived 
from elevation. This is seen by the 
fact that the Number, in being reduced 
to its simplest expression denotes Trin- 
ity, which points to the Three Worlds, 
and particularly to the Divine World, 
which can only be attained after man 
has succeeded in his struggles. 

The expansion denoted by Lamed is 
that which follows the involution of 
the Divine Spirit that is in man by the 
Divine Law of Evolution; this is the 

142 



AND LETTERS 

continuation of the motion in Yod, and 
the turning in the wheel of destiny 
through successive revolutions, has en- 
abled man to reach the state where 
spirit is enclosed in matter, at first 
ethereal, then fleshly, and finally in 
shells. The law of expansion now be- 
gins to work, the power of Divine work- 
ing begins to throw off layer after layer 
of encrustations or vestures, until man 
stands as spiritual being clothed in a 
garment of Light. As described in the 
Nostic books he is now upright, and has 
fulfilled the idea contained in Yod that 
he should be a Bi-Une nature. 

The picture in the hieroglyph shows a 
man suspended from his left leg on a 
gibbet placed between two trees, each 
having six branches that had been cut 
off, making twelve in all. This shows 
that he has been cut off from the twelve 
branches of the tree of life, and has 
reached Lamed which completes his 
downfall. The man's hands are tied 
behind his back, he is helpless, and the 
position of his hands form a reverse 
triangle of which his head is the point. 
His body sways with the wind and the 
crossing of his right leg over the left 

143 



NUMBERS 

forms a cross. This is the same young 
man, who in the world of Emanation 
was pictured as Aleph, the juggler. In 
Vau he was placed in a position of 
temptation between vice and virtue, and 
now through successive steps, having 
passed the Yod, we find him caught in 
the position of helpless destruction. His 
plunge, after his separation from Yod, 
is the result now pictured in Lamed; it 
is the first action of a personal Will pre- 
sumptuously followed even to ruin; but 
by discipline, bringing forth from this 
Yod a new spiritual life. 

The symbol of Lamed is, "Uncer- 
tainty." 

- Will and desire are the acting forces. 
"Back of Will stands desire." 

Whatever the talent to be used, 
whether in the arts or sciences, or in : 
the gift of healing, everything is super- 
ficial until done from this centre of 
equilibriated forces. A few characters 
mentioned in history, even while upon 
earth attained this power, and the num- 
ber is constantly being increased. 
Moses attained it by forty years of soli- 
tude in the mountains, until the bush 
was aflame with light and yet was not 



144 



AND LETTERS 

consumed He knew that his interiors 
had been opened to the highest degree, 
but at the time did not know the means 
by which it had been accomplished. Ten 
years had been given by him to the 
study of each of the Four Worlds and 
at the end of that time he had mastered 
all the Principles of the Ten Sephiroths. 
Goethe understood this when he said : 
"A talent can be perfected in solitude; 
character only in the World." 

The forty years in the mountain, was 
.! Moses* school of learning, his going into 
the glamour of Pharoah's court, showed 
the development of his character. 

"Enoch walked and talked with God 
>and was not for God took him." 

It has only been a matter of recent 
L date, that the book of Enoch has been 
u found and placed in the hands of the 
.student. It deals with subjects barely 
i hinted at in the Bible, such as angels, 
I visions of the invisible World, and the 
: anal judgment. Melchizadek was the 
founder of the order of Melchizadek 
| (the Prophet and forerunner of 
Christ). Indeed, by some Cabalists he 
is considered as being one of the mani- 
festations of Vau, the Son. He had 



145 



NUMBERS 

this high spiritual development, which 
can never be attained while man is in- 
terested in the Factive World with his 
attention fixed on the things around 
him. It is only the concentration of 
the mind on a single purpose that will 
bring this result. 

We have now reached the Thirteenth 
Letter, "Mem" Q the middle Moth- 
er Letter, which has its place in 
the Hebrew Alphabet as the productive 
force of the Formative World. It is 
made with a Vau, to the left of which 
a Beth almost united. 

Mem represents the substance and the 
moulding Principle of that which is re- 
ceived from the Active Principle. While 
the first Letter Aleph was the first Let- 
ter of the First Ternary, the first Sep- 
tenary, and the entire Hebrew Alpha- 
bet, Mem is the Sixth Letter of the 
Second Septenary, and we see here the 
progression of Creation as taught by 
the Hebrew Letters. In this case the 
Mother Letter protects, transforms, and 
moulds, and is a receptive as well as a 
Creative power. It is after Mem has 
begun to take the step downward, that 
this Mother Letter is needed to trans- 

146 



AND LETTERS 

form man from the physical to the 
spiritual being for which he is de- 
signed. 

We have already spoken of Mem, as 
one of the Three Mother Letters, but 
we must enlarge upon it as one of the 
most important to be found in all de- 
partments of life, next to the straight 
line of Absolute Unity. The sum of 
the two Numbers, one, and three making 
four, represents the great Tetragram- 
matan, by which all the relations and 
magical workings of the Yod, and the 
He, the Vau and his He are accom- 
plished. 

As in the first Septenary, the He 
which was Number five, represented the 
first Feminine made manifest in the 
Tetragrammatan, so in the second Sep- 
tenary it is still more plainly manifested, 
by Yod having doubled its power, 
though He is yet a part of the Tetra- 
grammatan. 

The scale in the descending Septen- 
ary places Relative Unity at the begin- 
ning of each Septenary, an octave be- 
low that of the one preceding. 

The fourteenth Letter, is "Nun" J 

This is formed with a Vau, a lower 



147 



NUMBERS 

arm extended on the left. It repre- 
sents the Pentegram, or the most per- 
fect representation of man acting from 
the centre of his own will. The Num- 
ber One and Four, added together, give 
us the intellectual man and trained will, 
with power over his senses, hence the 
passions and the elements are at his 
mercy. Being a man to whom was 
given the five talents, he becomes after- 
wards the man who by doubling them 
made them the perfect Ten and re- 
ceives the perfect man's reward. This 
is the place where man finds himself 
perfectly satisfied with his physical 
and mental development. 

The hieroglyph shows a woman with 
wings; it designates the fruit brought 
forth by Mem, the mother Letter, and 
the pouring out of the fluid, wine, that 
is the result of ripeness and growth. 
The genius of this woman is called the 
genius of the Sun and pours the es- 
sence of life from one vessel to an- 
other without the loss of the least atom. 
We learn from this, that the life force, 
from the dual forces of Unity returns 
to its life source without diminution, 
We also know that as the distance in- 

148 






AND LETTERS 

creases between the Creative World on 
the one side and the most remote world 
of creatures on the other, it is the qual- 
ity of the essence that is diminished, 
while the quantity always remains the 
same. 

Man's hope of Eternal Life is by ab- 
sorbing this essence in his interior be- 
ing, and letting it radiate to the body 
or shell, which has become hardened. 

The symbol of Nun is, "Developed 
man." 

Man is still in the Formative World, 
preparing to be sent to the Factive 
World, of fathers and mothers and cor- 
poreal bodies, and to ceaseless activity, 
that fascinate without satisfying. 

The place of Nun in the Septenary, is 
the last one of the Second Septenary 
and denotes the lowest form in the 
Formative World which man has 
reached in his atomic or ethereal body. 
The astronomical significance relates 
man to Scorpio. 



149 



NUMBERS 



CHAPTER TWELFTH. 

THIRD SEPTENARY. 

We have now reached the Third Sep- 
tenary of the Hebrew Alphabet. 

This belongs to the Factive World. 
We must expect, in entering this World, 
to find the activity of the Material 
body, and the human mind, the predomi- 
nating elements. All realization of the 
spiritual relationship to the higher and 
Invisible Worlds vanishes, when the 
Ego is born on this plane, though the 
spiritual connection still exists. Words- 
worth in his ode to Immortality has 
most beautifully expressed this blind- 
ness of the soul, and forgetfulness of all 
that previously belonged to it. 

"The soul that rises with us our life's 
star, 

Has had elsewhere its setting and Com- 
eth from afar. 

150 



AND LETTERS 

Not in entire forgetfulness, and not in 

utter nakedness, 
But trailing clouds of glory do we come 

from God, who is our home. 
Shades of the prison house begin to 

close around the growing boy." 

The full power of vibratory force, 
which started from its highest centre, 
has now become the coarser element of 
motion to correspond with the gross 
body of man. The physical would be 
destroyed by this higher vibration. 

This Septenary, begins with the Let- 
ter, "Samek" J£) 

This Letter is formed as a serpent 
with its tail in its mouth, thus making 
a circle. This circle is the motion 
started in Zain, and brought back upon 
itself. In Zain this motion was direct, 
going from the one Will, and was cre- 
ated, but swerved from its course by 
the separation of man's Will from the 
Creative, until it attained a circular mo- 
tion, when it became the motion of for- 
mation; Samek is Feminine in its na- 
ture. 

The form of this Letter partakes of 
the form of the Letter Mem, except that 

i5i 



NUMBERS 

in Mem the Vau is separated from man, 
who is represented by the horizontal 
line, and the Yod to which it belongs. 
This Letter denotes limitation. Man 
cannot go beyond his environment, he- 
redity, or innate Ego. Destiny is repre- 
sented by the circle, the ego by the 
centre of the circle, and the seed is 
what emanates from the centre in ac- 
tion. 

The hieroglyph is the devil symboliz- 
ing the astral forces that can only be 
revealed through this symbol. By the 
side of Satan, we find much that we 
have seen in the preceding hieroglyphs. 
Here, however, everything is reversed. 
With the very first hieroglyph, the Jug- 
gler combines, by the laws of spirit, 
that which would afterwards bring 
forth Creation. He raises his left arm 
toward the Creator, while his right arm 
points downward towards the Universe. 
He holds the magic wand, and the 
demon holds the lighted torch. One 
leads into the light, and the other to 
the darkness of destruction. Here the 
vivifying forces of the Creative World 
has become deadly and destructive. The 
devil or Samek stands upon a cube sur- 

152 



AND LETTERS 

mounting a sphere, to indicate the do- 
minion of matter over spirit. 

Fab d' Olvet says: "In the Letter 
Samek is found the spirit of evil." 

Among the ancients, the same idea is 
seen where Atlas stands upon a tor- 
toise and holds the World upon his 
shoulders. 

In Astronomy this represents Saggi- 
tarius, the archer. He rides on the four 
feet of animal passion, which carries 
him through this Factive World until 
awakened to the possibilities of a higher 
state of existence. Then the power of 
inspiration comes upon him, the gift of 
prophecy is developed, and the life of 
the Centaur becomes transformed into 
that of the true man. 

Vibration is the spirit of motion. Mo- 
tion can be seen; vibration cannot be 
seen, but can be felt. According to the 
power of the motion will be the rapid- 
ity of the vibration emanating. 

In the Second Septenary, we find the 
interior motion of Aleph expressing it- 
self as expansion and manifestation. 
Up to a certain point this expansion in- 
creases until it reaches Samek. 

The symbol of Samek is, "Motion." 

153 



NUMBERS 

This motion was started from the 
evil of desire, and only through change 
of desire can it meet itself, and become 
a symbol of Eternity. 

The number of this Letter is fifteen, 
which equals Six, the Two Ternaries 
of the preceding worlds. 

The sixteenth Letter is, "Ayin" t£ 
formed of two Vaus united by a hori- 
zontal line at the bottom where the lkae 
slants. It is prostrate man in the 
process of elevation by Jesus Christ. Its 
number is six plus one which equals 
seven, making it a Divine Number. At 
this stage of man's existence he has 
reached the degree, where amid all the 
disasters and sufferings of human life, 
a Divine power is reaching down to 
help him if he is but conscious of the 
perils below him and the powers that are 
above. 

The hieroglyph shows a tower struck 
by lightning, from which Adam and Eve 
in their primitive state are first brought 
to view; the safety and protection of 
the tower, which has before guarded 
them, has been taken from them, and 
they are falling to the ground to begin 
the labor of reconstruction. This is the 

154 



AND LETTERS 

great point where man's downward ca- 
reer has reached its climax; from this 
he can only emerge by severe and per- 
sistent labor, this is the lesson that 
clothes him with a material body, and 
enables him to combat the forces of the 
Material World. It cannot protect him 
from the enemies within. 

Those Letters concerning man in the 
Formative World, without his body, 
deal with astral conditions; those deal- 
ing with man in his body, refer to his 
material conditions and the World of 
Elements. Therefore, we are informed 
of an astral world, astral body, and 
astral Light. These differ in their man- 
ifestations. When the human being 
drops the shell, the material body goes 
to the World of Elements from which 
it came; the astral body or soul returns 
to the astral world, and takes its place 
there. 

In this astral world there are dis- 
tinctive beings who have not reached the 
plane of intelligence or consciousness, 
awaiting an opportunity to incarnate 
and join the endless procession of souls 
in the march of development towards 
perfection. In this astral world also 

155 



NUMBERS 

there are those who have been incar- 
nated before, but must return again and 
again into a physical body. In this 
astral World, there are also those, who 
have completed their rounds of devel- 
opment and need never come into a 
body again, unless sent on a mission to 
earth. The Psalmist in the nineteenth 
Psalm alludes to this in the words : 
"Lord, thou hast been our dwelling 
place in all generations." 

The word generation can mean but 
one thing, which is to be born into a 
body, as regeneration, means to be 
born out of a body. David also said: 
"Thou turnest man to destruction (or 
to the Material World) and sayest, re- 
turn ye, children of men, for a thou- 
sand years in thy sight (or the spiritual 
world) is but as a day." 

The astral world has as many planes 
of inhabitants as there have ever been 
men upon the earth (grades of menj, 
with the addition of the spiritual or 
celestial plane belonging to the angels. 

The motion of the astral current has 
nothing to do with that spoken of in 
Aleph, which was a direct motion of 
light from the centre of the World of 

156 



AND LETTERS 

Emanation; while the astral light has 
a rotary motion. It bears the same re- 
lation to the true light as moonlight to 
sunlight. Every soul that enters the 
world to be clothed with a body, comes 
through these opposing forces of astral 
light, while every soul going from this 
light, on leaving this body passes 
through these currents which change 
from circular to vertical. These cur- 
rents are sometimes called "The her- 
metic dragon, or the dragon of the 
threshold" that guards the entrance to 
the higher world. In China to-day, the 
worship of the dragon predominates, 
and wherever the emblem is seen, the 
dragon is found to be reaching with 
one of its forepaws after a globe float- 
ing in the air in a vain attempt to seize 
it. This globe represents the human 
soul. In Egypt, the symbol of the globe, 
the winged soul, is the same idea differ- 
ently expressed. 

As Ayin, is the Letter expressing 
man's complete fall into matter, yet 
symbolized by a Divine Number, it in- 
dicates that this is the place of meeting 
of the destructive downward Principles, 
with redeeming or helpful, from above. 

157 



NUMBERS 

This is the struggle mentioned in Gene- 
sis where the Cherubim with the flaming 
sword, drove man from his spiritual 
home in the Formative World. 

From this time, life was a continual 
struggle of outward activity, without 
satisfaction. 

In Astronomy this corresponds to 
Capricorn, the goat. 

The symbol of Ayin is, "Destruction." 

We now come to the Seventeenth Let- 
ter of the Hebrew Alphabet, "Phe" 

Its formation is the same as Beth ex- 
cept that the Yod comes forth from the 
mouth. Beth signifies the mouth, with 
the possibility of speech' issuing from 
it; Phe is that speech; it is the spoken 
word. 

The hieroglyph represents the young 
girl, who was the image of eternal 
youth. In the fourteenth arcanum she 
is pouring the elixir of life from one 
vase to another without losing a drop, 
now seen in the seventeenth arcanum, 
Phe, pouring the water upon the ground. 
She is crowned with seven stars, one of 
which is very large and directly over 
the centre of her head. By the ordi- 

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AND LETTERS 

nary process of addition, Phe becomes 
Number Eight, the union of the Two 
Worlds, and what is more important it 
represents the full octave at the com- 
pletion of seven. In music, when it 
comes to the sounding again of first 
note (the eighth) we find the exact 
sound of the first, reproduced in a 
higher pitch and greater vibration. If 
Unity expresses love, it would be either 
natural or mother, and the chord or 
octave would represent these same qual- 
ities carried to a higher state. It must 
be remembered that the Number Eight 
combines the two feminine qualities in 
one. 

In the Letter Phe, the first ray of 
hope comes to man, in the picture in 
the Tarot, as a butterfly hovering over 
the young girl which gives us the sym- 
bol, "Immortality." 

In Astronomy, it relates to Mercury 
with the winged feet, indicative of the 
rapidity of thought. It is also the em- 
blem of prayer or speech, the former 
uniting man with His Creator, the lat- 
ter with his fellow man. Phe repre- 
sents the tongue or back of the throat. 

We have now reached the eighteenth 

159 



NUMBERS 

Letter, "Tzaddi" ^ formed differ- 
ently from Ayin, in that one Vau has 
almost become a Yod to assist in the 
uplifting of the horizontal line to which 
it is attached. It is through this that 
the Divine Feminine or Holy Spirit per- 
forms its office of inbreathing upon the 
soul of man, while the Vau unites its 
activity with this breath to bring forth 
a new creature. 

The Number of the Letter shows that 
the combination of Unity with Number 
Eight has brought about completion or 
Number Nine, which indicates the Three 
Ternaries. This always denotes com- 
pletion. 

The hieroglyph shows us that the in- 
volution of spirit is not complete, there 
is no more light that can reach the Ma- 
terial World except by reflection. Spirit 
can descend no lower than the field 
which represents the earth, and its de- 
scent is seen by the drops of blood that 
fall on the earth from above. Spirit 
finds upon this plane upon which 
it has fallen, everything working against 
it. The wild animals of the earth, 
poisonous vapors, opposing circum- 
stances; these are all enemies which 

160 



AND LETTERS 

militate against us at its lowest point 
of descent. Worse than these are the 
inner foes of animal desires. 

The symbol of Phe is, "Chaos," and 
in Astronomy corresponds to Aquarius. 

The Nineteenth Letter of the Hebrew 
Alphabet is, "Quoph" p], formed with 
a slight resemblance to He, except 
that the perpendicular line is more ex- 
tended below; the Yod is turned aside 
at the right hand as if the power of the 
world was being attracted toward mat- 
ter. There are four numbers that rep- 
resent life in different degrees. He, rep- 
resenting Universal life; Teth, natural 
life; Caph, assimilated life; and Quoph, 
material existence, by which forms are 
developed. 

The hieroglyph indicates two children 
enclosed in a walled place which repre- 
sents the Material World. This shows 
the positive and negative fluids, or 
forces of the Universe. The Sun now 
begins to shine in direct rays upon 
them; this reveals to us the turning up- 
ward of the arrow, which has been un- 
til now, descending deeper and deeper 
into matter. It is the point of transi- 
tion, where the first stage of initiation 

161 



NUMBERS 

begins. As a little child opens its eyes 
upon this new world, but is not yet con- 
scious of being an inhabitant, so the 
spirit first awakens in its materialized 
body to its place of origin, which 
arouses in it the desire to return. 

Apollinius of Tynna says: "Until the 
Ego becomes conscious of the two dis- 
tinct currents acting within it, and can 
thoroughly distinguish between them, it 
is not yet ready for initiation into a 
higher degree." 

This is what he calls, "The first hour 
of initiation." 

The Number of the Letter, Nineteen, 
represents Unity, and the Three Worlds 
in their completion, added together 
make Number Ten, which indicates the 
completion of all things called by the 
Brahmins, "The inbreathing of the 
Worlds." 

This is expressed in their saying, 
"Braham breathes out and the Worlds 
are born; Braham inbreathes and 
Worlds are destroyed." 

Quoph represents the inbreathing. 

The meaning of the word is a sharp 
weapon to defend man, and to aid him. 
Paul, the great initiate, carries out this 

162 



AND LETTERS 

same figure, when he speaks of "The 
sword of the spirit, which is the Word 
of God." 

The symbol for Quoph, showing the 
union of two opposing forces, active 
and passive, is "Limitation." 

The astronomical symbol is Gemini, 
the twins, which is the same as the last 
Letter of the first Septenary. We could 
almost say the two Letters had the same 
signs and the functions of both are sim- 
ilar. Both represent the arrow, the for- 
mer as it starts out, the latter when it 
has turned in its flight, changing direc- 
tion for the defense of man. In Zain, 
when the arrow went forth, man had 
not yet been created, but now the in- 
volution of spirit into matter has been 
effected and he has his defense in his 
power. 



163 



NUMBERS 



CHAPTER THIRTEENTH. 

THIRD SEPTENARY CONTINUED. 

We have now reached the twentieth 
Letter, "Resell" *), formed by a 
horizontal and perpendicular line like 
Daleth, with the exception of the hori- 
zontal line, which has now begun to 
manifest more strength and force. The 
perpendicular line of Unity joins it at 
the right hand, and upholds it. Resch 
is spoken of as the head of man and 
stands for his independence. Every- 
thing that possesses in itself original 
movement, whether good or bad, is ex- 
pressed by Resch. The hieroglyph, is 
an angel with wings of fire, blowing a 
trumpet that is decorated with a cross, 
which represents the last judgment, or 
the completion of the mystery of spirits 
enfolding, and man's unfolding. Be- 
low it, a grave opens from which man, 
woman, and child come forth. Here is 

164 



AND LETTERS 

again seen the fatherhood and mother- 
hood and sonhood of the ancient Egyp- 
tians which were fully understood be- 
fore Moses lived and the Bible was 
written. Resch represents by its Num- 
ber Twenty, separation from the Divine 
World and nature. Figure Two is the 
first manifestation of the Feminine or 
Passive Principle. The cipher or cir- 
cle, which we first saw in Number Ten 
or Daleth, there represented the Divine 
Feminine by the side of Unity, equal in 
power. In Resch, we now see this cipher 
still representing the Divine, standing 
side by side with Number Two, the first 
manifestation of the Lower Feminine. 
They both represent in Number and fig- 
ure, that which has been since the Cre- 
ation, separated from the Unity to 
which each belonged. Having now ac- 
complished their mission in the Three 
Worlds, we find they have reached their 
ultimate in Resch. 

The Three beings called forth at the 
blowing of the trumpet, as seen in the 
hieroglyph, represent the entire human 
race of the Three Worlds : Creative, 
Formative and Factive. They also rep- 
resent the concentration of the race into 

165 



NUxMBERS 

the family, the father, the mother, and 
the child. 

The Symbol of Resell is, "Redemp- 
tion." 

Astronomically, Resch is represented 
by Saturn, the planet of darkness, and 
all that opposes satisfaction through 
human desires. This planet governs 
Saturday. The twenty-first Letter in 
the Hebrew Alphabet is, "Schin" J^ # 

This is formed by three Vaus, still 
connected by a horizontal straight line, 
and is one of the three Letters that has 
a hissing sound like that of a serpent. 
It is also the last one of the three 
Mother Letters. Zain, Samek, and 
Schin all represent motion in its differ- 
ent degrees of advancement. In Zain 
of the First Septenary, it went forward 
in a direct path; on reaching Samek it 
took a circular course returning to it- 
self. With Schin it turned from the 
circular into a vertical or spiral move- 
ment. 

Motion, it is seen is of three kinds, 
direct, circular and vertical, active, 
passive and destructive or obstructive. 
The Fall of Jericho mentioned in the 
Bible, is simply an illustration of the 

166 



AND LETTERS 

destructive force of the motion or vi- 
bration that produced it. The motion 
that destroyed the Continent of Hyper- 
boria situated at the North Pole was 
at first direct and Creative, but divert- 
ing in its course to the circular, which 
caused its destruction. The motion that 
also caused the destruction of Lamuria, 
situated at the Southern extremity of 
the earth was circular, and changed to 
the vertical, which motion is found in 
the current of the Indian Ocean to- 
day, and differs from that of any other 
Ocean. 

Atlantis, known as the White Conti- 
nent, was lost through the Creative 
Forces that misapplied the power of 
the breath in the unition of the direct, 
circular and vertical motion. These 
forces getting \ nd control brought 
with it through the combination of 
these three motions, destruction. 
The motion in Schin, is that of de- 
' struction of all Material things, but of 
! the redemption of the true man, who 
has hitherto been bound on the wheel. 
Without the Letter Schin coming to 
the Factive World, there would have 
been no possibility of its expansion in 

167 



NUMBERS 

man's life. He would have continued 
to have been bound by the rim of des- 
tiny through all future ages, at his low- 
est state of development, had not all 
three Divine Factors, different manifes- 
tations of the Logos and Adonai with 
Christ of the Formative World, taken 
hold of the prostrate man and aided 
him in regaining his former glory. 
Each are doing the work of the Adonai 
of the Emanative World. 

Schin is the continuation of the ar- 
row of motion to its finality. As a 
spiral has no limitation of motion, so 
when man touches the upward path, his 
future possibilities are inconceivable. 

It was because man at this point be- 
came helpless, that he required a great- 
er than human power to awaken him. 
It needed a manifestation combining 
both natures, the human and Divine. 
The Christ of the Formative World, 
the Logos of the Creative World, 
worked entirely with unseen forces, and 
produced invisible results, but neither 
of these ever did, nor ever can do the 
work of Jesus Christ of the Factive 
World, The Only Begotten of the 
Father. He of His own Will said to 

168 



\ND LETTERS 

the Father : "Lo, I come to do thy Will, 

\ Oh Lord." 

He thus limited himself to bodily 
conditions, shutting himself from the 
World of Light to which he belonged, 
submitting to the sufferings of the 
physical body, and sacrificing His own 
[personality to enter the Factive World. 

!:The intelligencies of all Worlds ob- 
served and adored Him. He has been 
and always will be the central figure of 
history, and while for a time He knew 
but little of the work He was to per- 
form, He caught occasional glimpses of 
His mission. 

"Know ye not that I must be about 
my Father's business," said He, when 
twelve years of age, he was found dis- 
coursing with the Rabbis of the Tem- 
ple. From this time, the veil dropped 
over His eyes again, and like those 
about Him he was only a carpenter's 
son from Nazareth. In that wonderful 
Nostic book, Pistosophia, we are told 
that He, before leaving the higher 
World to be incarnated, went to one 
of the Realms of Light and selected 
one, whom he sent to Earth, saying: 
"Thou must go before me to the Earth, 



169 



NUMBERS 

and there, by the purity of Thy life 
untouched by the world, be prepare* 
to become my mother." 

These were the words of Jesus t> 
Mary. He continued, saying: 

"Thou mother must also be a Hoi 
Woman, and live apart from the Worl 
so that the power of this spirit may 
overshadow thee, and prepare thee t 
give birth to me when I come." 

Passing to another and lower, He se- 
lected twelve, who should be His Apo: 
ties on earth. From the fact that I 
selected them from different places ar 
groups, indicates that they had different 
talents, were chosen for a different 
work, and were from different domains 
in the invisible world. In one place 
he chose a tax gatherer, and in another 
a fisherman, saying to them, "Follow 
Me." 

They arose and followed him. How 
did he know where to find these souls 
whom he had sent down to be his dis- 
ciples? Did he have a memory that 
flashed upon him for an instant telling 
him who they were as soon as he met 
them, or was he unconsciously at- 
tracted by that mysterious law of mag- 

I/O 



AND LETTERS 

netism, by which one soul knows when 
it meets another that belongs to it? 

The Schin henceforth takes its place 
between the first He and the Vau, it 
stands pre-eminently for Jesus and 
The Name. 

Yah-veh was thenceforth changed 
into Jehoshua. The Name Isa is also 
found in ancient tablets as the Name „ 
representing another phase of his char- 
acter. From this name comes that of 
the Goddess of Light, the Egyptian 
Isis. We find that Samel was the one 
source of evil and isolation to the Fac- 
tive World, but to overcome this, we 
have the Yod, the Samek, the Schin, 
and the Adonai. 

The Number of Schin, Twenty-one, 
represents the Lower Feminine re- 
deemed, and united with Unity, and 
by the addition of the two and 
the one, represents a perfect Trinity 
with man, nature, and the Creat- 
ive powers. Schin is the last Let- 
ter of the Third Septenary, and car- 
ries all the vibrations of the Mother 
Letters back to Aleph. The hieroglyph 
represents man in his fallen state; it 
shows a foolish man stumbling through 

171 



NUMBERS 

the world filled with vanity and pride, 
unconscious of the dogs that are biting 
him behind, or the crocodile waiting 
to devour him, when he has fallen 
through the gratification of his senses. 
This same crocodile has been seen in 
a previous hieroglyph and represents 
man, in his brief lifetime on earth, 
while enclosed in a body. It is known 
as the Letter of Duration, which is its 
symbol. 

We have now completed the Three 
Septenaries, but we find the single Let- 
ter, "Tau" f^ , remains, and is 
formed like the He of the first Sep- 
tenary, except that the He is not per- 
fectly united with the horizontal line. 
While there were Three x.LOther Let- 
ters, one for each Septenary, there are 
four Divine Principles represented by, 

First, Adonai of the World of Eman- 
ation. 

Second, That of the Logos or Cre- 
ative World. 

Third, Belonging to the Christ or 
Formative World. 

Fourth, That of Jesus Christ belong- 
ing to the Factive World. 

These four, added to the Three 

172 



AND LETTERS 

Mother Letters make the perfect seven 
of the Feminine power. 

Tau, is the twenty-second Letter, and 
by uniting the two Feminine Numbers 
that form it, we arrive at the Tetra- 
grammatan, or Unity with the World 
of Adonai. The complete circle is here 
made by this final Letter, which repre- 
sents all suffering, and gives rise to the 
cross. It has the same meaning as a 
Letter as did Daleth, but it adds to the 
quality that of perfection of the Femi- 
nine nature. The former represents 
the possibilities, while Tau is the fruit 
of completion. 

The hieroglyph represents a nude fe- 
male figure, placed in the centre of an 
ellipse with legs crossed, like the 
hanged man of Lamed, and in each cor- 
ner of the picture, we find the man, 
the lion, the bull and the eagle. 

This Letter represents a resume of 
all the work that has been done through 
the three Septenaries. 

The symbol is, "Salvation." 



173 



NUMBERS 



CHAPTER FOURTEENTH. 

THE CHART. 

We have now made a study of the 
Ten Numbers, or Principles forming 
the Sephiroth. We have also made a 
study of the Twenty-two Letters, or 
lines of connection between these Prin- 
ciples. It is now the student's work to 
combine these according to the chart. 
This chart is found in part in Meyers 
Cabala, and completed in the Cabala of 
Papus, from whom permission has 
been received to use it as formulated by 
him. We find the Ten Principles 
placed in Ternaries, representing the 
Three different Worlds. In the Twenty- 
two Letters, forming what will here- 
after be designated as canals, they are 
found to be divided into Three Sep- 
tenaries, each belonging to the Three 
Worlds below that of Emanation. 

It must be remembered that the 

174 




jlk+si^?^ 



AND LETTERS 

Three Ternaries and the Three Sep- 
tenaries form a united whole. 

The Principles which have a Divine 
Centre, are to be found placed perpen- 
dicularly to the Ain-Soph, and are: 
The Logos or sixth Sephiroth; The 
Christ or ninth Sephiroth; Jesus Christ 
the tenth Sephiroth. 

These are so directly connected with 
Ain-Soph, that Gimmel carries the Di- 
vine essence uncontaminated by other 
Principles to these centres of the dif- 
ferent Worlds. 

Each of the ten Principles have a 
name, or title, showing their peculiar 
attributes to Deity. Thus: The Ain- 
Soph, or Kether, the Crown, signifying 
Ehieh, or the united powers of all the 
Principles contained in Unity. It repre- 
sents Infinite perfection capable of send- 
ing forth different qualities according 
to the demands made upon it by the 
Creative Law. It can only be communi- 
cated with, through the Divine Centres 
which are in direct connection with it. 

In the World of Emanation, Cabalists 
recognize five personalities as abiding 
Eternally; Unity Itself, its two Princi- 
ples of Eternal father and mother, 

i/5 



NUMBERS 

fourth the Eternal Son, and Fifth the 
Eternal Spirit. While these never leave 
the World of Emanation they are to 
be found in every created intelligence. 
By the spirit, He is made the second 
He, of the Tetragrammatan, which is 
the Spouse of the Vau. This was seen 
descending upon Christ at his baptism 
by John, and remained with Him until 
His crucifixion, when He said : "My 
God, why has thou forsaken me?" 
meaning that the Spouse at that point 
left Him, and He felt alone with His 
own humanity. 

He also said : "Tarry ye in Jerusa- 
lem until the power of the Spirit (or 
He) rest upon you." 

We have now entered upon the fourth 
cycle which is distinctively the cycle of 
the Divine Feminine, which for two 
thousand years to come, will be poured 
out upon the earth. In the two ac- 
counts of the Creation given in the 
Bible, one by Moses, and the other by 
John, the former refers to the different 
stages of Creative power, the latter be- 
gan with the work of the Logos, who 
created that which Moses spoke of as 
the Archetype in the World of Eman- 

176 



AND LETTERS 

ation. In Genesis God said: "Let there 
be Light." (manifested.) 

In John we have already given the 
meaning of coming into this manifes- 
tation. As there are Three Worlds, so 
there are three degrees of humanity in- 
habiting a material body on this earth. 
They are known as the called, the 
chosen, and the sealed. There is an 
honor attached to the latter class, that 
the former cannot receive, unless it has 
heard the call and responded. This is 
largely decided by the place when the 
call went forth from Adam Proto- 
plastus. 

This is referred to in Job where the 
Almighty said to him, "Where wast 
thou when I laid the foundation of the 
Earth?" which was equivalent to say- 
ing, "What was thy place in Adam Pro- 
toplastus?" 

While perfected man does not remain 
in the Kingdom of the Factive World, 
we find that as he begins his ascent, 
there is an influx of a new power at 
every step, through coming in touch 
with the different canals. Thus Paul 
says: "I live, but not I, but the Christ 
that dwelleth in me," 

177 



NUMBERS 

Here the interiors are opened, and 
the hierachies of the superior World 
become manifested, but the love of all 
is centered in the Divine human babe 
born in Bethlehem. 

A French Master has recently writ- 
ten a scientific work on this subject 
illustrating how prayer can be heard 
at the same instant from a million 
hearts. Each molecule of Jesus Christ 
can be present when called upon, and 
the man who calls shall have obtained 
illumination. 

The fortunate beings on this earth, 
whose names have come down to us 
through the ages, are those who have 
changed the molecular body into the 
atomic body by devotion to one pur- 
pose. To accomplish this, they had to 
flee from the world or be taken from 
it. Christ said: "If any man love 
father or mother, wife or children, 
more than me, he is not worthy of me." 

Enoch had this glorified body, being 
Himself one of the Elohim. He could 
pass through space at will, and like 
Moses and Elias, never died, but was 
translated. Certain characters are eas- 
ily traced throughout their different in- 

178 



AND LETTERS 

carnations, by the persistence of a single 
trait. We find this in the case of Alex- 
ander, Caesar and Napoleon, all having 
love for Conquest. Among women, we 
find in Helen of Troy, the foreshadow- 
ing of the Cleopatra of Egypt and 
Elizabeth of England. This is also seen 
in Deborah reincarnated in Joan d'Arc. 

The famous Rabbi Loriah, showed 
from many passages of the Bible, that 
not only the individual, but the nation 
must come again to fulfill some pre- 
cept that they had left undone, or for 
some sin they had committed for which 
they must atone. When he speaks of 
the bondage of the children of Israel 
for four hundred years under the 
Pharoahs, he said it could be proven 
from the Hebrew records that these 
were the direct descendants of those 
who had attempted to build the tower 
of Babel of brick and the Pharoahs 
were the instruments used to chastize 
them. 

This is also referred to in the Bible 
where it says, "The sins of the father 
shall be visited unto the children, even 
unto the third and four generation." 

All human beings have come from 

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NUMBERS 

two roots of Adam Protoplastus, the 
root of Cain and the root of Abel. 
When the descendants or reincarnations 
of these roots meet, the same feeling 
of hatred and murder appears in the 
one, while that of love for humanity 
appears in the other. In Saul of Tar- 
sus, going forth to slay Christians, we 
find the same characteristics that were 
foreshadowed in David, and both of 
them in the latter part of their lives 
gave themselves up to the work of hu- 
manity and were men after God's own 
heart. 

No one can predict the time that may 
elapse between two incarnations, nor 
how many there must be to perfect the 
character. Man cannot bring to this 
life his memory of what he was, 
neither can he take from this life the 
mere material memory that belongs 
here; the vibrations of the two worlds 
are opposed to each other. This world 
dealing in time and space; the other, 
dealing with the world of no time and 
no space. 



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AND LETTERS 



CHAPTER FIFTEENTH. 

CHART — CONTINUED. 
CANALS. 

Having now fixed in mind that there 
are but Ten Numbers in the Universe, 
and Twenty-two Letters that are used 
as means of communication between 
these Numbers, we will proceed to traca 
the canals and see the practical working 
of this study. 

From Unity, containing in itself all 
the Principles that will be manifested, 
we find the Law of Laws, in the Three- 
fold expression of the canals. 

Aleph, Beth and Gimmel are the three 
canals through which pass the essence 
heretofore unknown, from Unity to the 
Lower Worlds. Aleph, carries the 
Principle of Unity, and what it con- 
tains to the second Sephiroth, Hochma, 
or Wisdom representing the active 
Principle, while Beth performs the 

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NUMBERS 

same functions, but represents the 
Feminine Principle carrying the essence 
to the third Sephiroth, or Love, which 
is called Binah. These two we have 
already mentioned as the pillars of the 
Universe. Gimmel carries from Unity 
the Divine essence it has received di- 
rect to the centre of the Three Worlds. 
From Hochma to Binah runs the fourth 
canal Daleth, that carries with it Wis- 
dom and love, and here unites and 
passes through Gimmel with the Divine 
essence. Daleth is the door that 
swings between Love and Wisdom. 
These canals, Aleph, Beth and Daleth, 
enclose the World of Emanation, leav- 
ing through Gimmel the sole connection 
with the Divine World. 

It is very interesting to note how in- 
tricate these canals become, as they em- 
brace Principles of the Three Worlds. 
When they brought forth from Unity, 
Love and Wisdom, these qualities were 
to be distributed through all humanity. 

In passing from Hochman, we find 
the canal He, carrying Wisdom to the 
Centre of the Creative World, the 
home of the Logos, which is Tipheroth, 
the culmination of Beauty, for here the 

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AND LETTERS 

Logos distributes this to the Lower 
World. This seems irregular, for the 
sixth canal seems to be the most direct 
connection between Hochman and the 
next pillar, Chesed, or Mercy, but no 
pillar or side Principle could carry the 
Wisdom. It needed a central point of 
distribution which in this case is the 
Centre of the Creative World. From 
the Hebrew Word used, we know this 
is a masculine quality, and is balanced 
by Peched, or Fear, which is the Prin- 
ciple of the Feminine quality as seen 
by the name Elhoa. The sixth canal is 
Vau, which adds to Mercy Divine Wis- 
dom, which was pre-eminently the work 
of Vau while upon earth, and even in 
the Divine World. 

The seventh canal, Zain, carries with 
it Love or Binah, to the centre of the 
Creative World and represents the ac- 
tive Principle of Love. The eighth ca- 
nal Heth combines the Love of Binah, 
with the Fear of Peched, and forms the 
Principle of the Fifth Sephiroth. 

Teth, the ninth canal, forms the 
boundary of the Creative World, and 
combines the two elements of Fear and 
Mercy. The tenth canal, Yod, com- 

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NUMBERS 

municates directly with Chesed and the 
Logos, and carries Mercy from Chesed, 
the fourth Sephiroth. Lamed, the 
twelfth canal, combines Fear of the 
fifth Sephiroth with the Logos. Caph 
connects the Fourtu Sephiroth, Chesed, 
which is the Principle combining Wis- 
dom with Mercy, with Netzath, the sev- 
enth Sephiroth, or Victory. 

If this first Principle had remained 
unbroken when it left the World of 
Emanation, Mercy would be lacking. 

The thirteenth canal or Mem, con- 
nects Peched directly with Hod or 
Honor, the eighth Sephiroth, and com- 
bines the Fear that belongs to mother- 
hood with the Honor that belongs to 
Love. 

Nun, the fourteenth canal, connects 
with Tipheroth and Netzah, the sev- 
enth Sephiroth, and combines Victory 
and growth, the result of Mem's pro- 
duction. Ayin the sixteenth canal also 
connects Tipheroth with Hod or Honor 
and combines the element of destruc- 
tion with these Principles, and through 
it comes Beauty and Honor, the eighth 
Sephiroth. 

The fifteenth canal or Samek is the 

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AND LETTERS 

boundary between the Formative and 
Factive World. Samek expresses the 
element of circular motion from Hod, 
for it flows into the one uninterrupted 
canal of Gimmel. Here begins the first 
suggestion of the serpent of evil. 

Phe, the seventeenth canal, con- 
nects Netzah with the direct canal of 
Gimmel, combining the hope of immor- 
tality, which equalizes the evil brought 
in by Samek. The eighteenth canal, 
Tzaddi, connects Netzah with Jesod, 
combining the element of completion 
with Victory, which is the result of 
complete development of man. Resch, 
the twentieth canal, carries the bless- 
ings of redemption to Jesod which is 
the ninth Sephiroth. This with Quoph, 
the nineteenth canal, carries redemption 
and Victory by the power of limita- 
tion represented by Quoph to Malcuth. 
Quoph and Schin are the two canals 
that connect the pillars, Hod and Net- 
zah with Malcuth or the Kingdom of 
Jesus Christ. 

Schin, the twenty-first canal, connects 
Hod with Malcuth, and combines the 
element of duration, while Tau, the 
twenty-second canal, connects Jesod 

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NUMBERS 

with Malcuth, and carries the blessing 
of Salvation from the Ninth Sephiroth 
to the Tenth. From the time that Gim- 
mel flowed from the World of Emana- 
tion to the Three Divine Centres, it has 
been a river of Life into which 
has flowed the tributaries which had 
their source in a different Princi- 
ple or Sephiroth. These, while in- 
creasing the volume of Gimmel, have 
brought into it different qualities, that 
at various points have deteriorated 
its purity, or rather deteriorated from 
its purity, so that, instead of car- 
rying a stream of Light from the 
source of Light the Ain-Soph, at the 
second and third Sephiroth, it is added 
to by Wisdom and Love, and so in- 
creased at successive stages until emp- 
tying its contents into Jesod or the 
Foundation of the Christ World. From 
here it is no more known as Gimmel, 
but virtually there is a continuation of 
this canal in Tau, that connects Jesod 
with Malcuth, who receives all the con- 
tents of Gimmel and its tributaries that 
have flowed through Tau. 



z86 



AND LETTERS 



SIXTEENTH CHAPTER. 

FINALE. 

Between the World of Emanation and 
that of Creation was given a Law to 
the Archetypes which was afterwards 
revealed to Moses, and by him to the 
Material World. When the World of 
Creation was spoken into existence by 
the Logos, the World of orbs (by 
which is meant the sun, moon and 
stars) swung into their places. This 
was the Law we have spoken of as 
given to the Archetypes, thence to 
Moses in the Material World by which 
the Adamic Race could by obedience 
to this Law, return to Unity. Unity 
is expressed by so many different names, 
that the student will be assisted by 
placing these in mind. The Ain-Soph 
or unknowable Unity, The Adonai or 
Absolute Unity, the Logos or Mani- 
fested Unity, described by John, the 
Christ or Formative Unity, Jesus Christ 

is? 



NUMBERS 

or Adam Cadmon the Factive Unity. 
Aleph is the symbol of Unity, the Yod 
or Unity of fatherhood. 

St. Martin said: "In studying Num- 
bers it is absolutely necessary to have 
a key, and you cannot know whether 
the key is correct until you have tried 
it for yourself, and fitted it into the 
lock. When Pythagoras discovered the 
hypotheneuse, he was so elated that he 
sacrificed an hundred oxen." 

St. Martin also said: "That in fit- 
ting the key to all the doors, that were 
before him, he found in the golden 
verses of Pythagoras, that to swear by 
the Sacred Quarternian was the great- 
est oath that could be taken. I opened 
his Commentator, Hierocles, and found 
that Pythagoras having learned in 
Egypt the NAME OF NAMES, called 
it Tetractus, the Quarternian, which 
signified "Fountain of nature ever flow- 
ing." I find that Number Four might 
well be applied to everything coming 
from this source. It was after four 
times one thousand years that the Re- 
deemer came to earth. There are four 
Evangelists. There are twenty -two epis- 
tles of the Apostles including Revela- 

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AND LETTERS 

tion. Two plus two is four. There are 
twenty-two books of the Prophets in 
the Old Testament." From this it is 
easy to form a theory, that the twenty- 
two Epistles correspond to the twenty- 
two Letters of the Hebrew Alphabet, 
and at the same time the twenty-two 
prophetical books in the Old Testament 
indicate the attempt of each Prophet to 
follow out a single Letter in its devel- 
opment. This can be easily seen in the 
key note that is struck so differently in 
Jeremiah, Isaiah, Malachi, &c, &c. 

In regarding the Divine Feminine as 
represented by the full orbed cipher, it 
is most interesting to observe, that 
where the cipher is broken, or has be- 
come imperfect, it is always an indica- 
tion that it is waiting to bring up the 
Lower Feminine to add to its perfec- 
tion. In the figure two, we find where 
the Lower Feminine attracted man to 
his fall, as shown by the partial cipher 
over prostrate man. At the same time 
in the figure three where the Divine 
Feminine comes to man's rescue, the 
same partial circle is seen, but man is 
between the two halves of the cipher 
(which if united would form the 

189 



NUMBERS 

whole). In the figure Five we have 
the Higher Feminine dimly foreshad- 
owed in the partial circle that is up- 
holding man, having succeeded in sub- 
jugating the lower Feminine at this 
time, so she does not appear. In fol- 
lowing this to the Number six and 
nine we find the upright man in touch 
with the Divine Feminine, but varying 
in its position, until reaching Number 
Ten, where the Lower Feminine has 
been redeemed with fallen man and 
merged into the completeness of the 
Divine Feminine, and in Number Ten, 
she has reached equality with, and is 
seen side by side with perfected man. 
This is where the Mary Magdalene has 
become the saint through her great love 
nature which is taken from the human 
and given to the Divine. 

"Moreover by them is thy servant 
warned: and in keeping of them there 
is great reward." — Psa. 19:11. 

It is with reverence and sincere grat- 
itude that I mention those in foreign 
lands who have aided me by their wis- 
dom, and encouraged me to pursue this 
study, which is man's only hope of be- 
ing united to his original source. 

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AND LETTERS 

Of these are, the Marquis St. Yves 
d'Alveydre, who stands unique as hav- 
ing received his training in the Brah- 
minical schools of India. Dr. Gerard 
Encause, President of the Supreme 
Council of the Martinist Order, a vol- 
uminous writer, and a learned Oc- 
cultist on Hermetic lines. He has 
granted authority to use his chart, 
which will prove of invaluable help to 
faithful students. 

Dr. Paul Sedir, an honored pupil of 
Dr. Encause, and having the title of 
Dr. of the Cabala. 

Besides these living authorities, the 
following works have been of great 
assistance: Meyes Cabala; Councillor 
Von Ecertshausen; Abbe Loriah; Eli- 
phas Levy, and many others. 



191 



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